Category Archives: Science

A photograph of the Parade of African Mammals in the Grand Gallery of Evolution at the National Museum of Natural History in Paris taken by the author from the 3rd floor.

On Systems of Knowing

On Systems of Knowing – Wednesday Blog by Seán Thomas Kane

This week, I argue that we must have some degree of artifice to organize our thoughts and recognize the things we see in our world.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane—Sources:%5B1%5D For my recent essays referring to this current historiographic project see “On Sources,” Wednesday Blog 6.22, “On Writing,” Ibid., 6.27, and “On Knowledge,” Ibid., 6.29.[2] Lee Alan Dugatkin, Mr. Jefferson and the Giant Moose, (University of Chicago Press, 2009).[3] Staffan Müller-Wille, “Linnean Lens | Linnaeus’ Lapland Journey Diary (1732),“ moderated by Isabelle Charmantier, virtual lecture, 12 May 2025, by the Linnean Society of London, YouTube, 1:04:18, link here.[4] Jason Roberts, Every Living Thing: The Great and Deadly Race to Know All Life, (Random House, 2024), 45–49.[5] Roberts, 20.[6] Roberts, 115–125.[7] Roberts, 109.[8] André Thevet, Les Singularitez de la France Antarctique, (Antwerp, 1558), 16r–16v. The translation is my own.[9] Roberts, 109.[10] Damião de Góis, Chronica do Felicissimo Rei Dom Emanuel, 4 vols., (Lisbon, 1566–1567).[11] Geraldine Heng, The Invention of Race in the European Middle Ages, (Cambridge University Press, 2018), 190.[12] Roberts, 110.[13] Michael Wintroub, A Savage Mirror: Power, Identity, and Knowledge in Early Modern France, (Stanford University Press, 2006), 42.[14] Roberts, xii.[15] Roberts, 107.[16] Roberts, 96–98.[17] Michael Allin, Zarafa: A Giraffe’s True Story, from Deep in Africa to the Heart of Paris, (Delta, 1998).
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This week, I argue that we must have some degree of artifice to organize our thoughts and recognize the things we see in our world.

Near the end of June on a Sunday afternoon visit to the Barnes & Noble location on the Plaza here in Kansas City when we were picking out books to gift to family, I espied a copy of Jason Roberts’s new paperback Every Living Thing: The Great and Deadly Race to Know All Life. In the Plutarchan model it is a twenty-first century Parallel Lives of Carl Linnaeus (1707–1778) and Georges-Louis Leclerc, Comte de Buffon (1707–1788), two of the eighteenth century’s most prolific naturalists. I saved it as fun reading once I thought I’d done enough of my proper historical work. That moment came after I finished writing the first draft of the new introduction to my dissertation, a rather large addition to my doctoral study which is mostly historiographic in nature.[1] I’ve been reading Roberts’s book in my free time and delighting in the vibrant portraits he paints of the two men in question. I am a newer Fellow of the Linnean Society of London, elected in January 2025, and so I arrived to this particular book with a happy perspective on Linnaeus, whose Systema Naturae is cited in my dissertation as the first identification of the three-toed sloth by the genus Bradypus. At the same time, I’ve referenced Buffon’s Histoire Naturelle far more frequently in those moments when I’m following the legacy threads of my own Renaissance naturalists into the Enlightenment. After all, Buffon cited Thevet on several occasions where the savant referred to the same animals which the earlier cosmographer described two centuries before.

In spite of my own Linnean affiliation, and my use of Buffon’s corpus in the earliest stages of my broader historiography, I am still largely unfamiliar with these two men. I first knew of Buffon for his famous comments on his presumption of the diminutive nature of American animals when compared with their Afro-Eurasian counterparts, to which Thomas Jefferson retorted by sending Buffon evidence of an American moose.[2] I also know very little about Linnaeus, most of what I know of the Swede comes from lectures presented at the Linnean Society online including a recent lecture given in May by Staffan Müller-Wille, Professor in the History and Philosophy of the Life Sciences at Cambridge about Linnaeus’s Lapland diary from his northern expedition in 1732.[3] There is a new biography of Linnaeus by Gunnar Broberg titled The Man Who Organized Nature: The Life of Linnaeus which I have an eye on yet haven’t gotten a copy of quite yet. So, reading Roberts’s book is a quick introduction for me to this man who for me is most influential with his method of binominal taxonomy which has appeared time and again here in the Wednesday Blog. Yet this system followed after Linnaeus’s earlier alphabetical system for identifying plants by sexual characteristic. The basic premise here is that if there are 26 letters in the alphabet, we can then use that familiar framework to organize other complicated concepts for easy recognition. Linnaeus used this to categorize plants by their male and female sexual characteristics in his 1730 booklet Praeludia Sponsaliorum Plantarum, or Prelude to the Betrothal of Plants.[4] Therefore, Linnaeus could go around the botanical garden at the University of Uppsala in 1730 and quickly identify a plant as a J plant or a G plant. First reading this I thought of the way that letters are used by the Federal Reserve System to identify specific regional branches. Thus, J represents the Federal Reserve Bank of Kansas City and G the Federal Reserve Bank of Chicago. 

I like the idea behind Linnaeus’s alphabetic system yet having only 26 categories to describe the entire plant kingdom seems doomed to be flawed as it relies on a belief that all the plants that are known to exist are the ones that exist, that there’s nothing new under the Sun to be discovered. Roberts frames this in a biblical context, describing how Olof Celsius (1670–1756), one of Linneaus’s first professors, met the young Linnaeus when he was working on a project called the Hierobotanicum or Priestly Plants which was intended to be a compendium of all 126 plants mentioned in the Old and New Testaments.[5] Why would Linnaeus need more than 26 categories to contain all the plants known to the Ancients and to the Bible? Naturally, the flaws were apparent in this from the start by using a system of knowing which originated in the more arid landscape of the Levant rather than in the cooler and damper climate of Sweden. I’ve noticed this in my own life, how many cultural elements which we practice in the United States, notably the seasons, better fit the natural climate of New England and England proper than they do here in the Midwest with its far more variable conditions depending on the time of year, or even the given hour. Roberts deconstructed Linnaeus’s early efforts near the end of Part I of his book when he described Linnaeus’s first scholarly collision with Buffon after the Frenchman’s appointment by Louis XV to the position of Intendant of the Jardin des Plantes in Paris.[6] In a debate which Roberts calls “the Quarrel of the Universals” Linnaeus argued that species could be recognized from individual type specimens while Buffon countered that this ran the great risk of minimizing the diversity of life and eliminating potential variations in nature.

This got me thinking about systems of knowing, thus I decided to render the title of the original file for this blog post that you’re now reading (or listening to) De Systemarum Scientis in the full Latinate tradition of my own scholarship, or “On Systems of Knowing” in English. Why is it, for instance, that our Roman alphabet begins with A and ends with Z? The first half of that question is easier to answer: the Romans adapted our alphabet from the Greeks who started it off with α alpha, β beta, thus the noun alphabet itself. Yet the Greek alphabet ends with ω omega rather than ζ zeta, so why does ours end with Z? What I’ve heard about this is that the Greek letters that were adopted into the Roman alphabet were tacked onto the end of the line, or at least this is what I remember being taught when I learned to recite the alphabet in French in my undergraduate years. French calls the letter Y y-grec, or the Greek i. Likewise, everyone except for we Americans call the final letter of the Roman alphabet some variation of zed, which is a shortening of the Greek zeta. This better reflects that letter’s original sound in Greek, just as the cursive lowercase z is the lowercase Greek ζ just adopted straight into the Roman alphabet without any major changes.

So, when it comes to the organization of our knowledge there are things that we know in this same alphabetical order or in relation to this alphabetical order. Because the Roman alphabet is written left to right, we know that when it’s used to set up a coordinate system on a printed map that A will always appear to the top left, orientating the way the map should be held. Likewise, a reader can quickly scan through an index in any language written in the Roman alphabet by following along with the order of the letters. How individual languages index objects from that point on differs, but the foundational element remains the same. The Roman alphabet works best for Latin, the language for which it was originally developed, so it tends to be adapted in its phonetic values depending on which language is using it. This is why English uses the letter W to represent a [w] sound while German and in loanwords French uses W to represent a [ˈv] sound. Meanwhile, Irish represents the [w] and [ˈv] sounds with two digraphs, bh and mh that represent both depending on the context. Typically, bh represents [ˈv] while mh represents [w], but it depends on context. The reasoning behind this is that when the Roman alphabet was adapted by Latin speakers to fit Old Irish in the fifth and sixth centuries CE they approximated the phonology of their Latin in rendering the Roman alphabet usable for Irish. So, to these monks the Irish [ˈv] sound in a Gaelic name like Medbh sounded enough like how the letter b was used at the time that they used that letter to approximate this [ˈv] sound. It’s notable to me that in Modern Greek the letter β is today pronounced veta and in the Cyrillic alphabet the letter В represents this same [ˈv] sound while the letter Б represents the [b] sound that we English-speakers associate with the letter B. Cyrillic and its predecessor the Slavonic alphabet were being developed around the same time that the Roman alphabet began to be used for Irish so there must’ve been something going on with the pronunciation of people’s Bs becoming closer to Vs in late antiquity. Thus, the ways in which our alphabets represent specific sounds today reflect the prestige dialects of our two classical languages–Latin and Greek–as they were spoken over a millennium ago.

Consider then how we distinguish technical, scientific, or artistic terminology depending on the prestige language of that field. History has largely become a vernacular field, where we adapt terms that will be more familiar to the non-professional enough to initiate them into what Ada Palmer calls the History Lab. Yet often these terms will have etymologies beyond English itself. Consider the word photograph, or its more common shortened form photo. This word comes purely from Greek, the classical language more associated with science and technology. It blends the Greek φωτο-, the blending form of φῶς (phôs), or light with the suffix –γρᾰ́φος, from the verb γρᾰ́φω meaning to draw, sketch, or write. So, photography at its core is light writing. Neat! The word photography entered English from the French photographie, that etymology referring to the French origins of the art and craft of photography itself in the middle of the 1820s. Yet the linguists who modernized Irish a century ago decided to favor indigenous terminologies, rendering this word grianghraf using the Irish word grian for Sun instead of a variation of φωτο- (light) while adopting the Greek –γρᾰ́φος suffix to center this new Irish conception of the term within the same technological corpus as the English photograph. While consequential to have a particular Irish name for this technology that elevated the Irish use of photography as equal to any other culture’s photography and particular within the Irish language, it still remains rooted in the same western tradition of grounding our names for scientific and technical things in Greek.

Language directly influences how we know things because it is the vehicle by which we recognize those things around us. I know that a photograph is something made by “light writing” therefore I will also recognize that anything else beginning with “photo” also refers to “light” and that anything ending with “graph” refers to some form of record or writing. I come from a culture where light is connected with goodness and dark with ill. Likewise, for me I think of blue and green as happier colors rather than red or orange which are angrier colors. There is safety in light, in the daytime we can see people or things coming toward us easier than in the dark of night. At the Easter Vigil the celebrant lights the Paschal Flame which is then passed around the church so that we all share in the Light of Christ (Lux Christi) returned to the world with the Resurrection. The central question in my dissertation is linguistic: what did André Thevet (1516–1590) mean when he referred to the Americas overall as sauvage? This French word translates into English as both savage and wild, yet I chose to retain the original French to better represent the original concept which encompasses both concepts in English. This word was not necessarily racial in the modern sense, rather Thevet used sauvage to describe people, places, and things which existed beyond civilization. This word itself betrays its original meaning, that is city life. Thevet himself understood the sauvage to be the antonym of this city life. I describe it in the introduction to my dissertation in terms of light and dark, following the cultural connotations already illuminated: the city is the sun whence radiates the light of civilization. The further one goes from that sun, the darker things become and the less civilized they remain. Thevet’s sauvage existed at that furthest extreme in the dark. I imagine the character of Gollum in this sort of darkened existence, deep beneath the Misty Mountains uninterested in light save for the Ring of Power which consumed his day rendering it eternal night. In the literature of Thevet’s time a fine sauvage characterization is Caliban in Shakespeare’s Tempest, wild as the waters which wrecked King Alonso and his men on the island in Act 1 of that play.

Roberts notes how these linguistic attributes influenced Linnaeus’s systemization of humanity in the 1735 second edition of his Systema Naturae. The Swede divided humanity into four subcategories described by color over any other facet.[7] Roberts spends the following five pages questioning Linnaeus’s methodology, asking “why four?” and why these specific colors? There is some historical context for Linnaeus’s choice to refer to Black Africans, even Thevet referred to the varied peoples of Africa as “black” in his Singularitez de la France Antarctique. Thevet hints at a possible environmental cause for blackness, writing that the peoples “of Barbary” who are “the blackest” are “of the same manners and conditions as their region is hotter than others.”[8] Thevet’s understanding of African geography is somewhat uncertain, so his definition of Barbary may not align with the Berbers from whom the Barbary Coast of the Maghreb was named. Still, it hints at an understanding that the hotter, or more torrid, the climate got the darker the skin of the people would become. Roberts notes that the Portuguese were the first to use the “word negro to signify African origin or descent” in the middle of the sixteenth century.[9] This makes sense considering the Portuguese were the first European power to sail down the West African coast in the fifteenth century. That Roberts notes this Portuguese definition of blackness first appears in the middle of the sixteenth century likely refers to Damião de Góis’s (1502–1574) Chronica do Dom Emmanuel I of 1566 to 1567 which is an early source that I’ve consulted for information on the voyages of Vasco da Gama (d. 1524).[10] Geraldine Heng, the leading authority on medieval notions of race, wrote in her 2018 book The Invention of Race in the European Middle Ages that blackness was already well established as an element in religious and secular iconography by the beginning of the First Age of Exploration.[11] Roberts concludes his discussion of this particular racial element of Linnaeus’s great contribution to taxonomy sullenly noting that it’s thanks to Linnaeus that this cultural connotation of blackness with darkness was given scientific credence which continues to support racist ideologies to this day.[12]

How do we use our own words to describe things to which they are not suited, in turn transforming the nature of those things that they may become part of our own world? My research is most interested in understanding these questions of how those things at the boundaries of knowledge were understood by André Thevet using the tools afforded to him during the French Renaissance of the sixteenth century. Thevet used the word sauvage to do this and create a category of life against which he could measure and proclaim the existence of something civilized closer to home. Michael Wintroub, Professor Emeritus of Rhetoric at Cal-Berkeley, wrote in his 2006 book A Savage Mirror that Thevet’s countrymen sought to “civilize the barbarians” to make up for an insecurity they felt at being called barbarians themselves by Italian intellectuals at the turn of the sixteenth century during the French invasion of Italy under King Charles VIII (r. 1483–1498).[13] As long as there was someone else who the French could look down upon beyond their own cities they felt secure in their own civility. Yet the sauvage exists within a larger framework of singularities, a word which is central to Thevet’s cosmography. Thevet used the word singularity to describe those things which were exotic, wonderous, and immensely collectable in his eye and hopefully in the eyes of potential readers who would buy his books. I see various layers and categories of singularities in Thevet’s cosmography, for instance he only included images of certain animals in his book of the same name, the aforementioned Singularitez of 1557. The sloth and toucan were depicted as well as described, yet the mysterious Ascension Island aponar remained a bird worthy only of a textual description. This suggests that somethings were more singular than others, or more worthy of attention and the money needed to produce these woodcut images than others. These systems of knowing framed around the singularity are the subject about which I intend to write my first academic monograph. Classifying something as singular gives it an appeal which sets it aside from both the civil and the sauvage as belonging to a higher level of category which can include both the urbane and the agrestic.

Jason Roberts describes Buffon and Linnaeus’s mutual missions to make something of themselves and to rise above their provincial origins to the heights of society. I laughed out loud reading Roberts’s introduction to Linnaeus’s character, what felt like an iconoclasm of sorts for this Fellow of the Linnean Society. “Carl Linnaeus was a Swedish doctor with a diploma-mill medical degree and a flair for self-promotion, who trumpeted that ‘nobody has been a greater botanist or zoologist’ while anonymously publishing rave reviews of his own work.”[14] Buffon by contrast took advantage of a golden opportunity to build his own demi-paradise at his manor in the Burgundy countryside until his good reputation as a botanist brought him to royal attention and the appointment as Intendent of Jardin du Roi.[15] The Jardin des Plantes, as Buffon’s charge is today known, is perhaps a better place to conclude than most. Situated in the Fifth Arrondissement across Boulevard de l’Hôpital and Rue Buffon from Gare d’Austerlitz, the Jardin is an urban oasis created for the purpose of crafting systems of knowing. Its original intent was to serve as a medicinal garden existing beyond the purview of the Sorbonne, Paris’s sole licensed teaching medical school in the seventeenth century.[16] I’ve spent several happy hours wandering through the Jardin, home to the Muséum National d’Histoire Naturelle’s Grande Galerie de l’Évolution, the Galerie de Paléontologie et d’Anatomie compare, and the Ménagerie du Jardin des Plantes, which was home to Paris’s first resident giraffe whose story is delightfully told by Michael Allin in his 1998 book Zarafa: A Giraffe’s True Story, from Deep in Africa to the Heart of Paris.[17] While Allin’s heroine Zarafa is not today on display in the Grande Galerie de l’Évolution (she is instead today to be found in the Muséum d’Histoire naturelle de La Rochelle), the taxidermy in the Parade of African Mammals that is the centerpiece of the Grande Galerie represents a system of knowing animal life in itself.An elephant leads the parade followed by hippopotami, zebras, and giraffes with two such camelopards standing erect their long necks rising toward the upper galleries at the center of the procession. Behind them come the horned mammals, rhinoceroses, and at the rear a crouching lion watching its prey. This is a system that Buffon would have appreciated more than Linnaeus, one which represents the nature of individual beings more than species. Each stuffed specimen seems to have its own character, its own personality. They look about as one would expect they would in life. The great artifice of this is the idea of a parade itself, a very human notion indeed, and one that is infrequent enough to be nearly singular in character, a reason for a day out, worth putting in the social calendar of a city, town, or village no matter how large or small. A parade is its own system of knowing.

[1] For my recent essays referring to this current historiographic project see “On Sources,” Wednesday Blog 6.22, “On Writing,” Ibid., 6.27, and “On Knowledge,” Ibid., 6.29.

[2] Lee Alan Dugatkin, Mr. Jefferson and the Giant Moose, (University of Chicago Press, 2009).

[3] Staffan Müller-Wille, “Linnean Lens | Linnaeus’ Lapland Journey Diary (1732),“ moderated by Isabelle Charmantier, virtual lecture, 12 May 2025, by the Linnean Society of London, YouTube, 1:04:18, link here.

[4] Jason Roberts, Every Living Thing: The Great and Deadly Race to Know All Life, (Random House, 2024), 45–49.

[5] Roberts, 20.

[6] Roberts, 115–125.

[7] Roberts, 109.

[8] André Thevet, Les Singularitez de la France Antarctique, (Antwerp, 1558), 16r–16v. The translation is my own.

[9] Roberts, 109.

[10] Damião de Góis, Chronica do Felicissimo Rei Dom Emanuel, 4 vols., (Lisbon, 1566–1567).

[11] Geraldine Heng, The Invention of Race in the European Middle Ages, (Cambridge University Press, 2018), 190.

[12] Roberts, 110.

[13] Michael Wintroub, A Savage Mirror: Power, Identity, and Knowledge in Early Modern France, (Stanford University Press, 2006), 42.

[14] Roberts, xii.

[15] Roberts, 107.

[16] Roberts, 96–98.

[17] Michael Allin, Zarafa: A Giraffe’s True Story, from Deep in Africa to the Heart of Paris, (Delta, 1998).

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Dominion or Cultivation of Nature?

Dominion or Cultivation of Nature? – Wednesday Blog by Seán Thomas Kane

This week, how our relationship with the natural world reflects on our relationships with each other.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkanePhoto by Hariprasad Ashwene, 2024.
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This week, how our relationship with the natural world reflects on our relationships with each other.

A line in the Book of Genesis that comes into play in my dissertation is in the very first chapter of that first book of the Bible in the first Creation story in which God made humanity “after our likeness” and gave us “dominion over the fish of the sea, the birds of the air, the tame animals, all the wild animals, and all the creatures that crawl on the earth.” In the context of my research this divine proclamation of human dominion over the rest of Nature in Verse 26 was used to justify the conquest and colonization of the Americas by Europeans beginning in the last decade of the fifteenth century. Here these newcomers from across the sea found worlds that to them seemed less touched by human hands. Brazil in particular stood out for André Thevet, the man at the heart of my dissertation, because its great forests seemed unaltered by its human inhabitants. The Tupinambá had in fact been living and using the great Atlantic Forest for generations, yet to Thevet coming from a France covered by cities, towns, villages, and a countryside that’d been farmed and ploughed for thousands of years he beheld something that to him seemed primeval in this world on the far side of the Atlantic.

I grew up hearing the adage that before settlement of the Midwestern states in the Early Republic and Antebellum decades that a squirrel could travel from the Atlantic coast to the Mississippi River leaping from tree to tree without ever setting foot on the ground, and that these great forests were ancient and unspoiled by human hands. I now know that while there once were great forests in the old Northwest Territory, the Great Lakes states where I was born, those forests seemed far deeper and darker to the European explorers and colonists of the 17th and 18th centuries because the diseases which their predecessors introduced on North America’s coasts in the 16th century. Those pandemics killed vast potions of this continent’s indigenous populations such that by the Revolution the old indigenous forestry efforts of controlled burns were fewer and farther between.

I was born in the western suburbs of Chicago, a city which is famous for its engineering triumphs that shaped the natural world on which it was built. Chicago stands on the borderland between the Eastern Woodlands and the Prairies. Generations of engineers and innovators created an environment suitable for the building of one of the greatest metropolises in all of human history. I remember as a child listening with a sense of awe and pride to my Dad’s retelling of the story of how engineers reversed the flow of the Chicago River at the turn of the last century to keep Lake Michigan, the city’s drinking water source, clean from all the pollution in the river. The western suburbs where I grew up were largely built as bedroom communities for downtown commuters. Our home was 26 miles west of the Loop, which in a preindustrial context would’ve take a pedestrian nearly 9 hours to travel. Wheaton, my hometown, became accessible from the city thanks to the railroad, in this case the Union Pacific which as of time of writing continues to operate trains for Metra through Wheaton’s two commuter stations into the Ogilvie Transportation Center, or Northwestern Station as I knew it. On the Metra you can today get from Wheaton to the Loop in 45 to 50 minutes, making it a viable commute for many. This sprawl is possible because of industry and the ways in which we’ve grown in our civilization with this mentality that we have dominion over nature and ought to use it and change it to our needs.

An even more radical transformation of nature can be found in my adopted home city of Kansas City, a metropolis of 2.2 million built around the confluence of the Kansas and Missouri Rivers about 400 miles southwest of Chicago as the crow flies. The land here is a mix of old glacial hills and prairie, yet unlike in Chicago where the city and suburbs were built from the old forests which survive as preserves in various pockets, in this drier region trees normally only grow in those few places where rivers, creeks, and streams flow. Kansas City is on the easternmost edge of the arid western half of North America, and so this region’s original state could not support the same kind of verdant canopy nor the large population which it does today. Brookside is a beautiful place; I love my neighborhood in particular for all the old trees which line our streets. The oldest of those trees were planted by developers working for J.C. Nichols between 1906 and 1950 when he built the Country Club District, of which Brookside is one part. The Kansas City Public Library’s history collections contain photographs of my neighborhood when it was just being built in the 1920s and while I recognize the contours of the hills, I find the lack of tree canopy to be somewhat alien to my recollection.

In developing neighborhoods like Brookside, our ancestors sought to create lived realities which fit what they knew in the Northeast, where too as William Cronon so expertly wrote in Changes in the Land, the landscape there was transformed by the first generations of colonists to resemble something of England, the Netherlands, and France depending on whether the colonists were in New England, the Hudson Valley, or along the St. Lawrence River. I find something reassuring and communal in seeing similar neighborhoods to my own in cities across this continent, from Atlantic to Pacific; this tells me that there are others whose lives might be something like mine, and that I’m not as alone as I often feel. It’s the same reason in fact why I like watching Jeopardy! or the national evening news broadcasts, because I know millions of others are also watching these programs, and maybe even a few people I know & love are among them.

What I hope I’m getting at here is a sense that I have that we’ve built up our world and transformed the nature of the worlds ours replaced in order to better fit some sense of normalcy which has been brought further and further toward the fringe of our world from some idealized source. I for one am drawn to the sense that this source is English, owing to the prevalence of English names in so many of these neighborhoods whether drawn in the Midwestern case from New England, the Mid-Atlantic states, or the Old South, or in each of those cases from England itself. Yet with that embrace of a nostalgia for an idyll that may never have fully existed, of the idealized American town whose cultural roots fall in the idealized English market town, do we also carry on the sense of ownership over nature? This dominion after all caused English forests to be so depleted in the early modern period that wood began to be imported from New England and Canada for the building of ships for commerce and war alike.

I’ve grown used to expecting a less than favorable reception from other people. I’m ready to flinch and to put up my defenses whenever necessary. I suppose this is a learned hesitation; I’ve met a lot of people throughout the years who were interested in me only for their own benefit. Recently I loaned out a pen to a friend and immediately reawakened a 20 year old memory of doing the same thing in middle school only for the classmate to declare that pen was theirs now and not mine, leaving me to write the rest of the day with an old stubby pencil that was barely longer than my thumb and forefinger are wide. Last week, I wrote about how traffic even in Kansas City seems to have gotten worse, and the behavior of drivers across the board more aggressive since the recent pandemic. Unlike my Dad who learned to drive in Chicago, I never use my car’s horn out of a general knowledge that in this country other drivers are likely to have guns, and I’d rather my frustration at their conduct remain unannounced to them in the name of self-preservation.

The great trial of the present moment seems to me to be one of ordinary people like you or me just trying to survive amid a deluge of unnecessary troubles brought on by the greed of a few. I believe that before profits or efficiency that empathy must always come first in all our deliberations. I hope for the best intentions in all people whom I meet, and in many cases I see the good in their eyes and posture and in the way they interact with our world. Do we allow for the flood to persist because we are so jaded to the naïve hope that love could actually be the most powerful emotion? I know that love is more potent than greed, and that in the end it’s flame will always burn brighter than one fueled by fear. Yet love requires patience, as St. Paul wrote, and patience is not something which industry can well afford to have.Should we then look for other ways of living? If we are to begin anywhere, it’s to remember that we are natural beings ourselves, yes made in God’s image, yet evolved out of the same natural materials that begat all other life on Earth. I don’t know where the Divine comes into play in any of this, you can read my recent blog post on that topic for more. In fact, I see myself as much a hopeful skeptic as a believer. What I do know is what I’ve experienced, and that is that there is no more powerful emotion than love which burns so bright as to blind the mind and senses to any other voice. I for one love the aspiration and mission of studying how the innate and fundamental in nature was understood in our historic past, and I hope to continue learning more about this. Yet I feel the weight of our world on my shoulders, and like many others who feel isolated from the higher pursuit of wisdom in all its philosophical pulcherity, today I’m just trying to keep that love which I feel burning bright while I also do what I can to survive in this world we’ve built. It is our dominion, which is a triumph to our humanity, yet its roots are still in nature and nature will outlive anything we build.

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Three Ologies

Three Ologies – Wednesday Blog by Seán Thomas Kane

This week, talking through three terms I’ve historically had trouble understanding: epistemology, ontology, and teleology.—Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
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This week, talking through three terms I’ve historically had trouble understanding.

A major turning point in my life came at the end of 2014 when I decided to drop my philosophy major to a minor and not take the final class that I needed to complete that major. The class in question was Continental Philosophy, and it remains one of those decisions that I regret because it closed some doors for me in the long run even while it seemed like a reasonable decision in the short term. A year later, now working on my master’s degree in International Relations and Democratic Politics at the University of Westminster, I was reminded daily that I really should’ve just taken that last class because so much of what we were studying was based in continental philosophy.

I initially pursued a triple major in History, Philosophy, and Theology and a double minor in French and Music at Rockhurst University. I was quite proud of the fact that up to that point in my seven completed semesters at Rockhurst that I’d been able to juggle those three majors and the two minors while still having an active and fulfilling social life on campus. I went into Rockhurst with several vague ideas of what I might want to do with these degrees when I was finished; notably I remember both considering doing a Ph.D., likely in History, and possibly going from Rockhurst either into the Jesuit novitiate or into a diocesan Catholic seminary to become a priest. The first four years of Catholic seminary is comprised of that philosophy bachelor’s degree, so it felt like a good idea to undertake that at Rockhurst and keep the door open.

Now ten years after I would’ve finished my undergraduate with that philosophy degree, I realize that even as I continued to consider holy orders that I may well have properly begun to close that door in my early twenties, not feeling that the priesthood was the right fit for me in spite of what many people have said. Even then, most of the other professions that I’ve considered have been shrinking in one way or another in my lifetime. It feels here as in so many other aspects of my life that I was born at a high point in our society’s capacity to consider the arts, humanities, and even the sciences and that as I’ve gotten older that capacity has diminished time and again. Even while I continue to be frustrated to remain in these wilderness years, I nevertheless continue to learn and to grow in my understanding of what is possible for me to do in my career.

In the last seven years I’ve reasserted myself as a historian first and foremost, settling into the Renaissance as my period of study in late 2017 and gradually shifting from considering the history of Englishwomen’s education to the history of translation to now the history of natural history. Yet all of these disciplines lie under the common umbrella of intellectual history. My manner of writing the history I craft tends to speak toward French notions of mentality and perception, while the economics I still occasionally encounter in my work speak to Max Weber’s notions of capitalism as a broader Cross-Channel enterprise including Brittany and Normandy alongside England, Picardy, Flanders, and the Dutch Republic. I’m beginning to try out a new method of writing history that draws on the natural sciences to better understand the animals and other natural things described by my Renaissance cosmographers and natural historians.

Amid all of this, three words continue to appear, three words which I have often had trouble remembering their meaning. These three are epistemology, ontology, and teleology. In spite of my training in Ancient Greek, I still have trouble keeping these three apart. They represent three central tenants of philosophy which help make sense of how we understand things. It may not sound like the strongest topic for a riveting podcast episode, but for those of you listening bear with me.

Descartes’s tomb, photo by the author.

Epistemology is the theory of knowledge. It distinguishes things which are justified from mere opinions. This theory of knowledge considers propositions about facts, practices which form knowledge, and familiarity with an object thus allowing the subject to know it. This word episteme in Greek (ἐπιστήμη) translates into English as both knowledge and science. Science itself is a word which at its core refers to knowledge, for the root Latin verb sciō means “to know.” We know for instance that we exist because we can recognize our existence, in Descartes’s famous words “I think, therefore I am.” I made a point of visiting Descartes’s tomb in the Abbey Church of St. Germain-des-Prés when I was in Paris in October 2023 because so much of my own philosophy is Cartesian in its origins. I reject the principle that we could be living in a simulation on the grounds that based on what we can know and perceive we are not inclined to accept such a suggestion.

The second of these words is ontology, a branch of metaphysics dealing with the nature of being. This word derives from the present participle of the Greek to-be verb εἰμί. I stand by my assertion that the life we are living is real because we can recognize it in large part because the best explanation that I’ve found for the course our history has taken is reliant on us having the freedom to decide the courses of our own lives. This free will explains how a society can seem to take steps backward even while the chaos those retreats cause is to the society’s detriment. The method which I am developing in my research to understand the nature of historical animals using modern scientific research is ontological in character. I can test if this method will work by applying it to particular individual animals who appear in the historical record and determining their true character by a process of eliminating candidate species until the animal’s own species is determined. In this search for the nature of these animals I hope to prove that the historical past, before the development of the scientific method in the seventeenth century, is valuable to the natural sciences as a means of understanding the longer-term nature of other animals during the period in which human influence upon nature was growing toward the Anthropocene which we find ourselves in today.

I like to think of ontology in the linguistic context of how the copular to be verb appears in our literature. Think, for instance, of how God is identified in the Bible. In the story of the burning bush, the Divine is referred to as “I Am that I Am,” or rather the purest expression of existence. For this reason, when I was an undergraduate in my theology major, I began to refer to God as the Divine Essence owing to the root of essence in the Latin copular verb. English recognizes a far wider set of states of being than does Irish. Where in English I might say “I am sad,” in Irish I would say “sadness is upon me,” or “Tá brón orm.”

The third of these words is teleology. This is the explanation of phenomena in terms of their purpose rather than the manner of their invention. Τέλος (telos) is the Greek word for an end, an aim, or a goal. The purpose of something’s existence then is at focus here. I do question this idea that we have a specific purpose in life, perhaps because mine has not gone quite how I expected. In my Catholicism, the most teleological concept we retain is the idea of a vocation either to holy orders, marriage, or to the single life. The teleology at play here speaks to some sense of destiny which I feel stands in opposition to our free will. Perhaps there is some purpose to life, at its initial conception in the first moments that matter began to form in the void that became our Universe, yet I do not believe that I can perceive any intended influence beyond the flick of the first domino at the Big Bang. We may not even be sure that the Big Bang was the beginning of everything, after all there had to be energy to build up to cause such a tremendous explosion in the first place. In a theological view I would point to the Incarnation of Jesus as an example of telos in our history, I am a Catholic after all. My lingering question is where should that theological teleology interact with the other ways of knowing?

I’ve written here before about my view that belief and knowledge are two distinct yet interrelated things. One must believe in one’s senses to know, yet there are things in which one can believe without knowing which one cannot know without believing. The prime example of this is God; “I believe in One God,” it’s something I say every week at Mass in the Creed, “Credo in unum Deum,” in the Latin original of our Roman Missal. Yet God alone is a tremendous challenge to know because God is both paradoxical and far greater than the extent of my knowledge. For this reason, we had the Incarnation, as we recite in the Creed:

“I believe in one Lord Jesus Christ,

The Only Begotten Son of God,

Born of the Father before all ages.”

For God to be knowable God needed to come down to our human level in the person of Jesus, God the Son. This was Jesus’s telos, to be known, to be heard, and as we believe restore faith in God and cleanse humanity of original sin. Here there is a collision of belief and knowledge, where something clearly happened about 2,000 years ago because a new profusion of faith occurred, beginning in Judaea and spreading around the Mediterranean World in the Roman Empire and beyond to become Christianity. That new religion adapted to fit the cultures it encountered, so as to be more acceptable to its new converts. Today that collision continues in the Eucharist, the most sacred of all seven sacraments, in which we Catholics alongside our Orthodox brothers and sisters believe that God becomes flesh again in the sacramental bread and wine. Can we know that it happens? Not by any scientific measure, yet something does happen. That something is perceptible through belief, and it is the Great Mystery of the Faith that has kept me in the Catholic Church in spite of the ecclesiastical politics and divisions of our time.

My Irish Gaelic ancestors understood Christianity in their own way, aspects of which survive into the present day. That collision of belief and knowledge looks to some lingering folk belief, or superstition if you will, that I’ve inherited of particular days in the calendar when the worlds of the living and the dead could collide. We see this most pronounced in the old Gaelic calendar on Samhain, which developed through Catholicism into Halloween, the Day of the Dead, and All Souls’ Day around the beginning of November. I see All Saints’ Day fitting into this as well, after all the Saints are our honored dead all the same. Likewise, Bealtaine, the celebration of the coming of Summer at the beginning of May is also the Catholic celebration of the Crowning of Mary, something I attended at Rockhurst on several occasions.

What in all of this can I actually know? I know the stories that have survived from before St. Patrick and the coming of Christianity to my ancestors 15 centuries ago, even if those stories are Christianized in some way or another. I know this just as much as I know that Jesus existed in the first century CE because there are effects of these stories in the lives and histories that are remembered down the generations. If these stories have any teleology, it’s to teach us lessons about life that our ancestors learned so that we might not have to face the same trouble all over again. The folly of humanity is that we are resistant to having a clear purpose or end to our aims. Through our free will we know that there are always many options to choose between.I don’t know if I made the right choice in dropping that philosophy major at the last moment. In many respects, it was a poor decision. I learned from that experience and many others in my early life to stick with things until their conclusion. This learning is something that has been tested to grow beyond mere opinion through belief into something that is verifiable. When I look at my prospects in my doctoral program, I always decide to stick with it because I don’t yet know what my prospects will be like once I’ve earned it, something that I do know having 2 master’s degrees and a bachelor’s degree to my name. I have gained a great deal of epistemic experience through all these memories that have informed the nature of my character. Yet where they lead I cannot say, for the purpose of my life is something I continue to decide day by day.

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The North American Tour

The North American Tour – Wednesday Blog by Seán Thomas Kane

This week, some words on the places I visited and the people I met on this North American Tour I finished on Sunday. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
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This week, some words on the places I visited and the people I met on this North American Tour I finished on Sunday.

Earlier this year when I began to consider which conferences I would like to attend in Fall 2024, I knew from the start that my old stalwart of the Sixteenth Century Society would be top of the list. I was also interested in attending the History of Science Society’s conference for the first time after meeting a fair number of attendees from the 2023 meeting last year at my workshop in Brussels. Two conferences in two weeks is a fair amount of travel to undertake and money to spend. Yet there was more to be planned, for in midsummer I read a notice from the Society for the History of Discoveries about a special issue of their journal Terrae Incognitae about animals and exploration. I sent in a proposal which was accepted, leading to an outstanding offer to submit an article for the issue which I’m editing. So, knowing it would be good to meet the people of the SHD, I decided to submit a proposal to their conference as well.

If you’re keeping count, that means I went to three conferences in the last three weeks. I decided to call the series of talks my North American Conference Tour because this would take me not only to San Antonio but to Toronto and Mérida as well. I often thought about trying to do something like this where I visited two or three of the big continental countries in North America in short order; when I lived in Binghamton I fancied the idea of driving the 4 hours south to D.C. one day to sit in the gallery of the House of Representatives only to turn around soon after and drive back through Binghamton up Interstate 81 and across the St. Lawrence River to Ottawa to sit in the gallery of the Canadian House of Commons later that week. That never happened, in part because of the pandemic, yet I’ve undertaken similar trips in Europe on many an occasion so why would it be any more challenging here in North America?

The greatest challenge in this tour was that unlike stopping in Brussels, London, and Paris on a big European tour, I would need to fly between each of these cities and Kansas City in order to be where I needed to be in a prompt manner. I was excited by the prospect that all three of these cities could be reached in one way or another by direct flights from Kansas City. In the case of Mérida, the capital of Mexico’s Yucatan state, I would need to fly into Cancún and take the recently opened Tren Maya four hours east to Mérida to use that direct flight on Southwest. As it turned out though, I only had one direct flight throughout the entire tour. Southwest offers direct flights between Kansas City and San Antonio every other day, and they don’t fly that route on Wednesdays, so instead I flew to San Antonio with a couple hour connection at Lambert Field in St. Louis. Air Canada’s daily nonstop Toronto to Kansas City service only runs in a seasonal pattern and the season for that route ended 1 week before I was due to fly to the capital of Ontario, resulting in me having connections at the start and end of the trip in my original hometown at Chicago O’Hare. Then there was Mérida. I did seriously consider flying into Cancún rather than Mérida proper for the benefit of the direct flight. Yet the benefit of flying into Mérida itself and the still limited Tren Maya schedule meant I would still have to stay overnight in Cancún before flying home. So, I booked flights on United to Mérida through Houston Bush Airport which included an 8 hour layover on the way out and an 11 hour layover on the way home. I figured I could take advantage of the time in Houston in some way or another.

San Antonio

The Alamo

I traveled to San Antonio with my Mom, who jumped at the opportunity to spend a few days in that city. I’d only ever spent a few hours there about a decade ago when we were in Austin at my Mom’s office over her birthday weekend in May 2015. That visit to the Alamo City was cut short though by heavy rains and flooding. On this instance though, I fell in love with San Antonio. It often reminded me of the best parts of San Diego, another near-border city, yet it still felt closer to home both geographically and in its approachability. Before joining in the conference there at the Menger Hotel, we took a tour of the old Spanish missions south of downtown along the San Antonio River. 

These four: Missions Concepción, San José, San Juan Capistrano, and San Francisco de la Espada brought the deep colonial history of this part of South Texas into focus. The tour guide explained that the Spanish decided to establish missions in Texas starting in 1715 in order to block French expansion from their new colony of Louisiane to the east along the Mississippi River. This was a full 200 years after the first Spanish conquistadores ventured north into Texas from their Viceroyalty of New Spain centered around Mexico City. The Franciscan missionaries who were sent north in the eighteenth century came from the Mexican city of Querétaro, some 740 miles (1,191 km) south by foot. Along with them came groups of colonists from the Canary Islands who were sent to establish a Hispanic presence around these missions alongside the majority indigenous population. The story of the Spanish colonization of Texas is a mixed one of both the story of the creation of a new ethnicity in the Tejanos, descendants of the Canarians and other Spanish colonists and the indigenous Texans including the Coahuiltecans, Payaya, and Pastia. Yet the other side of this story is the forced assimilation of these indigenous peoples to a new colonial way of life centered on the missions and their Catholic faith.

There is one more point I want to raise about the sudden Spanish urge to establish missions in Texas after 1715. This sudden colonial interest in Texas began after the War of Spanish Succession which was waged between 1701 and 1714 after the death of the last Habsburg monarch over the Spanish Empire, Charles II. Charles named Philip of Anjou, a grandson of Louis XIV of France as his heir, with Louis intending on having Philip succeed him as King of France as well, and uniting the French and Spanish Empires in a personal union. This terrified the Austrian Habsburgs, the Dutch Republic, and England & Scotland which in 1707 would unite to become the Kingdom of Great Britain. These opponents of the Bourbon succession of Philip of Anjou called themselves the Grand Alliance, and eventually won the war which was one of the first European wars to be fought in the Americas as well. In the peace that followed with the Peace of Utrecht, concluded by 1715, allowed Philip to keep the Spanish throne as King Philip V yet he had to renounce his claim to the French throne to ensure France and Spain would not unite in any fashion. Since 1715 then, the House of Bourbon-Anjou have held the title of King of Spain, in the process also unifying the older Crowns of Castile and Aragon save for several interregna during the Napoleonic invasion between 1808 and 1813, the First Spanish Republic of 1873-1874, the Second Spanish Republic of 1931–1939, and the Franco Regime which ruled from 1936 –1975.

With all this in mind if in 1715 France and Spain were newly ruled by members of the same family, why would it be as imperative for the Spanish to block the French from expanding further to the southwest out of the Mississippi Basin and into Texas? My suspicion may be that this intention was driven more by the fears of the viceregal officials in Mexico City than their royal counterparts in Madrid. Any of my eighteenth-century Latin American historian readers who may know the answer are invited to write in.

One of the finer parts of San Antonio is its river walk, which stretches along both banks of the San Antonio River through downtown and continues beyond the urban core as a series of foot and bike paths. We consistently saw mile markers for the river walk along our tour of the missions to the south of the urban core. Most evenings we walked from our hotel to the river and had dinner at one of the many restaurants that line its banks. My favorite of these meals were the enchiladas I had at the Original Mexican Restaurant, which was as touristy as it could get, I even paid a mariachi band to serenade my Mom with a song while we ate, yet it was still a delight.

My enchiladas at the Original Mexican Restaurant

We stayed at the Menger Hotel, an old historic edifice of San Antonio that was built by William and Mary Menger, a pair of German immigrants who arrived in San Antonio in 1847, just three years after the Republic of Texas was annexed into the United States. They opened the hotel in 1859 hoping it would increase business for the family’s brewery. The hotel is located on Alamo Plaza next to the old Alamo mission, originally named the Mission of San Antonio de Valéro, and so was built on the battlegrounds of the Alamo. The plaza was largely under construction during our trip as a new Alamo Museum is being built. I was struck to find the street we crossed the last time we visited the Alamo was gone, replaced by a fully pedestrianized Alamo Plaza that will certainly improve the vibrancy of the neighborhood once the work is finished. Upon arrival we had lunch in the Menger Bar, famous as the place where Theodore Roosevelt gathered many of the men who would sign up to join his Rough Riders in 1898 to go fight in the Spanish American War in Cuba. The bar and the hallway just beyond it are full of T.R.’s relics.

The Menger was host this year to the annual meeting of the Society for the History of Discoveries (SHD) which met alongside the Texas Map Society. I didn’t attend the Texas Map Society meeting on Thursday, instead choosing to go tour the missions with my Mom but was delighted to get to meet the other members of the SHD who I only knew to that point through our email correspondence. I presented on Saturday morning, mine was the first paper to be read that day. In my paper, I discussed how André Thevet tried to synthesize eyewitness testimony from two other explorers: Antonio Pigafetta’s account of Patagonia and Francisco de Orellana’s account of Amazonia with his own account of Brazil to create a full cosmography of the Americas as they existed at the time he wrote his Singularities of France Antarctique in 1557. In the sixteenth century, the word cosmography referred to the amalgamation of cartography, ethnology, geography, and natural history to craft as full a narrative about the known world as possible. As a part of my dissertation research, I translated Thevet’s Singularites from Middle French into Modern English and am now applying for postdoctoral fellowships that can help me finish the job of preparing to submit my translation for publication by an academic press.

The Menger’s Victorian Lobby

I truly loved my time in San Antonio this Fall, and like the other two cities I visited for these three conferences I would’ve been happy to spend more time there. On Saturday evening, we drove north to Austin to see friends who I hadn’t seen since the recent pandemic. I was struck by the stark differences between San Antonio, the old Tejano city, and Austin the gleaming new metropolis driven by tech money. Still, on Sunday, 27 October we returned home on the only direct flight you’ll hear about in this week’s edition of the Wednesday Blog. I had two days at home, during which I worked both days, before heading out again.

Toronto

Toronto’s Union Station with the CN Tower looming behind it.

This time, I traveled to the Great Lakes region and back to one of my favorite cities that I hadn’t been able to visit since 2019. Toronto is not only the largest city in Canada today, it is also like San Antonio a crossroads, yet this is a place where Canada, the United States, and the many immigrant communities with ties to the Commonwealth and the old British Empire meet. I’ve often thought of Toronto as a city similar to my original hometown of Chicago, just cleaner and with a very different set of immigrant communities owing to Canada’s longer connections to Britain and the Empire than our own. I had a 4 hour connection in Chicago at O’Hare Airport, during which time I walked the full length of Terminals 1, 2, and 3, a good 5 km at least to pass the time. Terminal 1 retains its fine 1980s architecture, the soft whites, blues, grays, and blacks from its tile floor and steel frame still as it always has been. Terminals 2 and 3 however need some work. I was struck by how dark and drab Terminal 3 seemed; this is actually one reason why I fly on United instead of American, I would rather connect at O’Hare in Terminals 1 or 2 than in Terminal 3 just for the nicer architecture of Terminal 1.

O’Hare Terminal 1 (left) and Terminal 3 (right).

I arrived in Toronto later in the evening on Wednesday, 30 October and took the UP Express train from Pearson Airport into Union Station, near which I was staying with a friend, Hariprasad Ashwene. Toronto reminded me more of Austin with its gleaming towers, though that is more of the North American standard that the urban core should have skyscrapers to make the most of what little land is available. The biggest thing about that city which struck me was that compared to my previous visit almost 5 years to the day beforehand, was how much warmer it was there. The last time I’d walked through Queen’s Park at the end of October it had been snowing. This time though, I only had to wear the sweater I’d brought on the last day of my trip when the warm weather that our continent had basked in began to fade. On the day I landed, Kansas City experienced its first rain in nearly 2 months, yet that rain came with high winds, thunderstorms, and tornadoes across the Great Plains and Midwest and resulted in both of my flights that day being quite bumpy with hard landings across the board. 

Hari Prasad and I on the lakeshore.

These are all clear signs of climate change, and it baffles me that we aren’t doing more about it. This trip, just like the San Antonio one, would have made a decent one by high speed rail. From Kansas City I would’ve again connected in Chicago before heading northeast to Toronto via Detroit. As it stood, I saw my second flight fly over the Ambassador and Gordie Howe Bridges connecting Detroit with Windsor, Ontario on that northeasterly route. To San Antonio, it would’ve required a connection probably in Fort Worth which seems to be Amtrak’s big future Texas hub based on the Federal Railroad Administration’s (F.R.A.) Amtrak Daily Long-Distance Service Study released in March of this year.

I traveled to Toronto to participate in the annual meeting of the Sixteenth Century Society (SCS), the one conference that I’ve attended year in and year out the longest. My first trip to the SCS was in 2019 when we met in St. Louis. That was also the last conference where I presented research derived from my History Master’s thesis written at the University of Missouri-Kansas City (UMKC). This time, I was presenting a very similar paper to the one I’d presented in San Antonio, only instead of looking at Amazonia and Patagonia I turned to specific animals which Thevet described in his Singularites that he himself did not see and try to trace the origins of what he wrote. 

Speaking at the Sixteenth Century Society’s 2024 Conference at the Sheraton Centre Hotel in Toronto.

The first of these two was the manatee (Trichechus manatus), which Thevet described living in the Florida Straits. His manatee account was drawn directly from the one that appears in Book 13 of the Historia General y Natural de las Indias written in 1535 by the Spanish naturalist Gonzalo Fernández de Oviedo y Valdés (1478–1557). The second was an account of a wild and hairy American bull, what we today know as the American bison (Bison bison) which Thevet drew from Giovanni Battista Ramusio’s (1485–1557) recounting of Oviedo’s recording of the Relación written by the conquistador Álvar Núñez Cabeza de Vaca (c. 1488–1559). Cabeza de Vaca was one of only a handful of survivors of a failed Spanish expedition to explore and claim territories north of New Spain in the deserts and mountains of the Mexican-American borderlands. In San Antonio then I was delighted to hear a presentation given by a professor at Texas A&M Corpus Christi and one of his former students, a local high school history teacher earning his Ph.D. at the same university in secondary education, about a course the professor taught on Cabeza de Vaca’s travels in Summer 2020. I spoke with the high school teacher the following day about my own presentation that was coming up the following weekend in Toronto whether I was correct in placing Cabeza de Vaca’s bison sighting in South Texas near Corpus Christi Bay along the Nueces River. He did confirm that it was a probable place where that could’ve happened, and so armed with this new affirmation I gave what became one of my best public talks to date at the SCS. It turned out though that I missed one link in the chain, for Thevet’s bison picture originated in the 1555 Cronica de la Nueva España written by Francisco López de Gómara (1511 – c. 1566).

The famed poutail from Beaver Tails.

While in Toronto I took some time to enjoy that city. I visited the Royal Ontario Museum (ROM) on the morning of All Saints’ Day, the Friday of that week. The ROM is in my opinion one of the better museums in North America, and a good marriage of natural history with human history and archeology. I like how if you climb the stairs there you have to go past the paleontology and zoology portions to get up to the galleries exhibiting artifacts from human cultures past and present. It really demonstrates that we are all a part of this same natural world, no matter how unnatural our inventions may become. On Saturday, before my talk Hari Prasad and I visited the Art Gallery of Ontario (AGO), where the medieval and early modern European art and Canadian art are the two main highlights. That afternoon after presenting we spent a good bit of time walking along the lakeshore and seeing some of the natural beauty of that city. Lake Ontario is far narrower than Lake Michigan, and so whereas you can only really see the opposite shore from the top of the Sears, now Willis Tower, you can see Niagara and Upstate New York from the tops of Toronto’s highest lakefront towers, as they are just under 100 miles (161 km) to the south. I ate a lot of poutine in Toronto, though less than the last time I visited. I even tried a poutail from the ice cream shop called Beaver Tails on the Harbourfront, which was poutine placed atop a frybread baked into the shape of a beaver tail. It was good, though it did attract a large audience of birds.

My Torontonian visit was about the right length, and in the circumstances of the world as they were that week where my mind was less on the current moment in Canada and more on the next trip to Mexico and the election due to be decided in the days in between I was ready to be home.

Mérida

I left home again at 5:00 am on Wednesday, 6 November, knowing the overall result of our elections had taken a sorry turn that will only be fully understood after these next four years are over. Because of the result I didn’t want to travel that morning, rather I wanted to stay home and close to my family. I was distraught and in no mood for another adventure. Yet an adventure is what was in store, and I took the first flight out of Kansas City on United to Houston’s Bush Intercontential Airport at 6:30 that morning. I’m not sure if it’s because of the flight schedules between Kansas City and Houston on United or if it’s because of the ones between Houston and Mérida but I had excessively long connections on both my outbound and return flights on this trip. On the way out, I spent 8 hours in the United Club close to the gate where my Mérida bound flight left from that evening. I was delighted to see several familiar faces on my Mérida flight, a good half if not 2/3rds of the passengers on that flight were fellow historians on their way to the History of Science Society’s centennial conference at the Fiesta Americana Hotel in Mérida.

After we landed my inadequacies in Spanish made themselves well and clear from the first moment. I gave the driver who picked me up at the airport the wrong address, and ended up at a hotel 2 miles (3 km) from where I was supposed to be. I ended up getting an Uber to take me to the correct place, arriving there close to 21:30, and was able to get dinner from the hotel kitchen by 23:00. Exhausted, I had a quick sleep before waking early around 06:00 and walking the 5 minutes north to the Fiesta Americana where I exchanged 45 dollars for around 850 pesos, got breakfast, and met more people who like me were going on the Thursday tour of the Mayan city of Uxmal, whose ruins are about 45 minutes drive-time to the south of Mérida. Mérida is a Spanish colonial city built atop an older Mayan city named Ti’ho. The Cathedral of San Ildefeonso in the city’s central plaza was built using stones from the older Mayan pyramids that were once found here.

South of Mérida, Uxmal was a fascinating place to visit. This city once housed around 30,000 people, and its pyramids still rise above the jungle canopy. It was all that I hoped it would be and more, a monument to the ancestors of the people of the Yucatec Mayans who are still the majority population in the Yucatán State and in Mérida, its capital. The tour started with the Pyramid of the Magician, the great central monument of the site, after which we walked past the Palace of the Governors, and then to the High Pyramid and the South Pyramid before descending down the steps of the latter and walking to the Ballcourt dedicated in the year 901 CE by the city’s king Chan Chak K’ak’nal Ajaw where the old Mesoamerican ballgame was played. The pyramids here have a rounder shape than those at Chichen Itza, and the Pyramid of the Magician seems to be a series of temples built one atop the other.

I spent most of my time in Mérida either at the Fiesta Americana or at my hotel in the Paseo 60 complex, a few minutes’ walk to the south. I’d intended to venture out to visit some of the city’s museums, including the Gran Museo del Mundo Maya and see the older Spanish urban core, including going to Mass at the Cathedral, but as it happened after returning from Uxmal I didn’t get very far from the conference. This was my first visit to Mexico, and there was a lot there to get used to that was different from any other country I’ve yet been to. I was struck by how affordable everything was compared to the United States. At the time 1 dollar would get you about 20 pesos, and in general everything was much cheaper than in San Antonio or Toronto let alone in Kansas City. Still, seeing prices listed in hundreds and thousands of pesos was a bit of a shock to me at first. I was very careful to not drink the water, using bottled water to brush my teeth, and keeping my mouth shut tight while showering. Where in San Antonio and Toronto there was water available in pitchers for us to pour into our own glasses and bottles, in Mérida there were bottles of water at every break alongside the coffee and pastries. Yet beyond all of this the one thing I was most worried about among all the usual domestic concerns was the inability of the plumbing to take flushed paper. This turned out to be less of an issue than I expected, though for the sake of the sanity of this post I’ll leave that topic be.

The Fiesta Americana Hotel in Mérida

This was my first visit to the History of Science Society’s (HSS) conference, and it certainly won’t be my last. I reconnected with several people who I’ve known off and on over the last five years in my doctoral studies and met many more people whose work I found fascinating and whose company I greatly enjoyed. I attended more sessions at this conference than at the Sixteenth Century Society, in part because two of the sessions I planned on attending at the SCS were cancelled. Perhaps this speaks to a stronger presence of early modern historians of science in the HSS than at the SCS, both conferences compete with each other as their meetings happen at the same time of year, opposite to the Renaissance Society of America’s annual conference in the Spring. Still, when I left Mérida, I found myself sad to leave these people, colleagues and friends, who I’d gotten to know in a few short days.

At the HSS, I presented a paper drawn from Chapter 3 of my dissertation which summarized my argument that Thevet’s eyewitness description of the southern maned sloth (Bradypus crinitus) reflected the gradual shift in the sixteenth century from humanism, a discourse centered on established learning from antiquity, toward the scientific developments of the seventeenth century. This then was my only presentation among the three conferences that was drawn from my dissertation rather than the introductory essays for my translation of Thevet’s Singularites. The SHD and SCS papers will likely end up in the same essay as they cover very similar topics to the point that in moments in between conferences when I’ve attempted to explain what each of them were about, and I couldn’t remember one or another of them. That however speaks as much to the number of presentations I was giving in short order: I knew I had the papers written, printed, and placed in the correct file folders and that the slides were ready to go. All I needed to do was run a couple of rehearsals beforehand and then read the papers on the day of. What ended up happening was a bit different, following from advice I received earlier this year I tried going off script a bit more than usual. At the SCS this worked really well, though I did end up going 3 minutes over my allotted 20. Meanwhile at the HSS, knowing I only had 15 minutes to present and that the recurring technical problems during our session had taken a minute or two from the presentations, I decided to end mine early cutting some comments about the philosophy of animal behavioral psychology that I’d brought in from David Peña-Guzmán’s book When Animals Dream: The Hidden World of Animal Consciousness.

One of the Mayan dishes I ate while in Mérida was perhaps the most famous of these: cochinita pibil, a Yucatec barbecued pork.

Houston

Houstonian Humidity. Photo taken from outside the Christopher C. Kraft, Jr. Mission Control Center at NASA’s Johnson Space Center.

On the way home from Mérida I had an 11 hour layover at Houston Bush Airport again, and this time instead of staying in the United Club and working I decided to take the day to visit the Space Center Houston, the visitor’s center next to NASA’s Johnson Space Center. At the beginning of the year, I looked into visiting the Space Center and booking a VIP tour of the International Space Station’s Mission Control Center, and had the trip planned out and at a reasonable price but still ended up choosing to not go to save money, a wise decision seeing how 2024 has turned out. So, on Sunday, 10 November I rented a Volkswagen Jetta from Hertz and drove across Houston to the Space Center. It turned out to be a marvelous place to explore, at times in spite of the crowds of which there were more than I expected. My only comparisons to this are visits to the Smithsonian National Air & Space Museum in Washington and to the Kennedy Space Center Visitor’s Complex in Florida. The former is far more the museum like Space Center Houston, both very busy, while the latter is more like the other Central Florida theme parks, albeit a government owned theme park dedicated to space exploration.

I arrived close to 12:30, a good 2 hours after landing, and was at first taken aback by just how busy the place was for a Sunday at midday. One part of that was that the Houston Texans weren’t playing until later in the day, which meant more locals and tourists for the visiting Detroit Lions were taking the midday hours to do some sightseeing. My first stop in the Space Center was the Artemis gallery displaying all things associated with NASA’s international program to return humans to the Moon for the first time since Apollo 17 landed in December 1972, almost 20 years to the day before I was born. There was a board where NASA invited members of the public to leave questions for the Artemis II astronauts, who are due to launch for the first crewed lunar orbit of the program no earlier than September 2025. I usually avoid these sorts of things, in a similar vein to why I like to avoid clicking on the ads on Google or any of my social media sites solely out of the enjoyment at seeing the big guy not getting my vote by engaging with their stuff. This time though was different, because as I’ve written before here on The Wednesday Blog, I worry that we may be going to Space for the wrong reasons: for profit, or glory, or conquest rather than for curiosity, or exploration, or hope that we might learn more about ourselves in finding what’s out there. My question then was this:

“How do you hope the Artemis missions will inspire humanity to become better versions of ourselves?”

This speaks to something that’s at the heart of what I do, of why I study the history of sloths in the 1550s. In that study I hope to find something about how Thevet interacted and reacted to the sloth he observed for 26 days that can tell me more about how he fit that sloth into his understanding of nature as a whole. In it beyond the study though, I hope I might learn something more about how to better interact with unfamiliar people, creatures, and things that I encounter in my life. Travel is the search for new things to know to enrich our lives by that experiential learning we do. The highlight of my visit to Houston on Sunday was touring the rooms that house the Apollo Mission Control Center where the first contact between our first human explorers to set foot on another world were first received by humans here on Earth. I know this room all too well, in fact I wonder if my fondness for the white tile aesthetic that I used to see in grocery stores or even some school classrooms isn’t in fact drawn from fond memories watching recordings of those TV broadcasts from 20 July 1969 when Apollo 11 made its landing on the lunar surface. I learned years ago to keep my camera out of my hands for most of my life and to let myself experience these moments that I have with my own eyes, and so while I did take 11 photos of the Apollo Mission Control Center while in the viewing gallery, I refrained from switching my camera to record video of the experience like many around me did. I’d rather remember those moments spent watching as the critical moments of the Moon landing played out in front of me and preserve them, however imperfectly, within my own memory that those moments get tinted with nostalgic yellowing like old paper as they age. I in fact found myself looking around Mission Control searching for all the parts of it that I know from the Apple TV+ show For All Mankind, which is one of my favorite new shows of the last five years and features Mission Control as one of its primary settings.

At the end of the day, in spite of any other troubles or annoyances that beset me, and there were some of those, I was still happy that I took the opportunity to visit the Space Center and see where one of the great vehicles of hope that remain in these dark years does its work. We may find that our best solutions to our climate crisis and to the multitude of human crises from our nigh insatiable greed or our unholy cruelty we inflict upon one another and ourselves may find a balm in reaching out and exploring our Solar System and those of other stars. I’m an optimist, even if my optimism is covered by all the debris of our pessimistic time. I hope that when Artemis II successfully orbits the Moon, and Artemis III lands humans on the Moon to establish the first lunar permanent outpost of our species that we will celebrate these accomplishments as things undertaken for all humanity and not for one nation or tribe. Our troubles today, I hope, are signs that we are beginning to move out of what Carl Sagan called our adolescence as a species and into the years when our future will really begin to look bright again.

In spite of all these troubles, this North American Tour gave me reason to hope that my future, and our future as a whole, has such great promise and opportunity if only we keep working for it and never give up the fight.

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In Toronto watching the birds. Photo: Hari Prasad.

What’s the Difference between Beavers and Humans?

What's the Difference between Beavers and Humans? – Wednesday Blog by Seán Thomas Kane

This week, to conclude a month of chaos I interviewed environmental journalist Ben Goldfarb about his book Eager: The Surprising, Secret Life of Beavers and Why They Matter. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane. Links Ben Goldfarb's Website: https://www.bengoldfarb.com NOAA Fisheries, "Oregon Beavers Engineer Better Fish Habitat, More Fish," 14 July 2016. Popular Science, "From the Archives: Do Beavers Rule on Mars?", 6 May 2022. Harvest Public Media, "The Midwest and Great Plains are gearing up for water fights fueled by climate change", 3 Sep 2024. Photo Credit: Beaver in the Pipestone Creek, Pipestone National Monument, Minnesota. Photo: Gabe Yellowhawk. Public Domain. Learn more here.
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This week, to conclude a month of chaos I interviewed environmental journalist Ben Goldfarb about his book Eager: The Surprising, Secret Life of Beavers and Why They Matter.

What follows is a transcript of our conversation.

STK: This is a really fascinating book, I have to say.

STK: I was reading something back in June that was talking about the idea of the Homo faber where we should identify ourselves by our ability to build and to imagine solutions to get out of our problems. I read that and said, “that’s what beavers do to, right?” So, the premise of this one is what is the difference between humans and beavers?

STK: When you talked in the book here about the restoration of beaver dams on Bridge Creek in Oregon; could this be a model for a clearer for how humanity could adapt to cohabitate with the rest of nature?

BG: Yeah, I think so. The situation in Bridge Creek and other places like that is that humans are building beaver dam analogues to help beavers flourish. When we wiped out several hundred million beavers over several centuries in North America, we made it harder for beavers to recolonize, so when you have a healthy beaver-rich stream they are pooling that water up and pushing it out onto the floodplain. When the beavers disappear there’s nothing to cool or check the water, streams then cut through the sediment on the bottom, and they turn into these miniature canyons or ravines. That’s a hard place for beavers to recolonize because the stream is trapped in its place and that’s where these human-built beaver dams come in because we can knock some big wooden posts into the stream bed and weave some willows in there and build some stability. It’s not as good as what the beavers do but it’s a starter dam that they can come in, build off of, and advance. So, these beaver dam analogues are like beaver kick starters, and they allow them to recolonize places where they otherwise couldn’t colonize. And to your point, I think we’ve spent hundreds of years in North America making life harder for beavers in many ways, mostly by killing them directly, and this is a way that we’re making life a little bit easier for them. You can apply this model onto many other wildlife restoration projects like wildlife crossings, or the planting of oyster reefs or salt marshes. These are things which work with ecosystems rather than against them.

A beaver dam on Bridge Creek in Oregon. Photo: NOAA Fisheries, Public Domain. Learn more here.

STK: Yeah, I know they talk here about the butterfly gardens that give them a place to land and such when they migrate.

We’re the species that created the grid system whereas beavers have their own idea of fluid stability. What would you say to that?

BG: We as a species are obsessed with linearity and if Homo faber is a construction species or an infrastructure species as some historians have put it. Linear features are what we construct: highways, railroads, power lines, fiberoptic cables, just look at our crop furrows. Beavers create what looks to us like chaos, there’s water ponding up everywhere with trees dying all over the place, and there’s sediment muckiness that smells a bit. This looks to us like fluid chaos, and I think we need to recognize that those kinds of beaver-modified or beaver-influenced systems are first the historical rule rather than the exception at the time of European arrival, but more important that those beaver systems are profoundly healthy as ecosystems compared to our infrastructure which are destructive to nature. We kill more than 1 million animals per day in the U.S. alone with our cars, whereas beavers create infrastructure that is highly beneficial to other animals from salmon and trout to waterfowl to moose and amphibians. It’s hard to name a species that doesn’t benefit from beavers at some point in its lifecycle.

STK: Beavers seem to have a human attitude to modifying the landscape. It reminds me of theories of terraforming other worlds. André Thevet described how on his way back to France from Brazil in 1556 most places hadn’t been colonized yet except how the island of Haiti was transformed by the Spanish into Hispaniola, “Little Spain,” in part by the influx of pigs they brought. So, this idea of terraforming in astrobiology seems pertinent here. You have a quote here, “We are a nation of floodplain dwellers and farmers, drawn to river valleys yet intolerant of riparian anarchy.” So, are we hostile to beavers because they challenge our sense of order?

BG: Right, the whole terraforming thing is funny because there was a story in, I believe Popular Science, in the 1930s that posited that beavers dug out the canals on Mars . So, that idea that beavers are world-makers have been applied to other planets as well. I think it’s instructive to think of the ways that beaver dams and human dams both impact the landscape, especially here in the West where I live. Every single river has a colossal mega dam on it, and those dams are immense, and they create enormous, consolidated reservoirs and they take a diverse and distributed approach to building ponds. Each of those ponds are only an acre or so, but they store more water in the landscape. You think about what the future of solar energy looks like, we’re on track to build giant industrial solar farms in the California desert when we could put a panel on every roof and opting for this more distributed and dispersed approach to power generation. That’s another interesting thing that beavers teach us: the value of the energy and strength of these distributed systems rather than the hyper-centralized systems that we tend to favor out of some misguided love of efficiency.

STK: Yeah, I just read this morning that our local NPR station was reporting that there’s a bill being proposed in the Missouri Assembly to ban water exportation from Missouri to the western states anticipating that Colorado, Utah, Arizona, et cetera are going to ask for our water eventually. It’s interesting to see that, we have the Missouri River here and the Mississippi River is on the eastern side of the state, and the Missouri floods at least once a year because they release the dams from the Dakotas that get all of the snowmelt and that floods down here typically. The Missouri is very heavily managed by the Army Corps of Engineers to the point that it’s faster than it used to be, but you know, it still floods.

Kansas City, Missouri’s Riverfront Walk along the Missouri River. Photo by the author.

BG: Look, the Missouri is one of the most hydrologically modified rivers in the U.S., and it’s certainly up there, and look at the catastrophic impacts it’s had most prominently on the Pallid sturgeon, and it speaks to the impact of human infrastructure being catastrophic for nature whereas beaver ponds are the world’s greatest fish production system. Trout and salmon grow exponentially faster in beaver ponds. The Missouri is like the Colorado River, one of those rivers that was incredibly full of sediment, “too thick to drink, too thin to plough,” so by damming the Missouri we changed water flows and sediment flows as well, and I think the beavers show us what a healthier and more beneficial relationship with sediment looks like. Beavers are capturing sediment as a resource which allows them to push more water onto the floodplain; they’re managing sediment better than we are in a lot of cases.

STK: Yeah, we actually saw one a couple of weeks ago on a Sunday morning crossing I-29 in Downtown Kansas City near the river, and it flopped itself over the barrier to get off the highway. I’m hoping there isn’t too much of a fall there, it’s all brush there. It was neat to see. We’re heavily redeveloping the riverfront now, so there’s going to be a lot more people up there were previously it was [among other things] an industrial waste dump by the railroads and such.

STK: I like what you said in the ninth chapter of this book when you were over in the U.K., and I’ve thought for a long time living here in Kansas City, my neighborhood was built here 100 years ago, and there weren’t trees here before they built this neighborhood, and all of the streets are named after colonial New Englanders. I’ve said then to people offhand that the developer tried to make this area a little New England, and as William Cronon wrote, New England was built out of the forests there as a new form of England. So, I wonder there, were you getting toward saying that we could look to Britain for the inspiration for American ecological policies, and secondly that the end goal of unlimited development would be how Britain is today?

BG: Yeah, to me one of the really striking things about visiting the U.K. for the book was how biologically improvised Britain and Ireland are today, and how fortunate we are to have the wildlife here in the U.S.: we have wolves, bison, and moose which were all species that once existed there that were annihilated there. And fortunately, here in the U.S. we were colonized recently enough, and we have enough rugged and inaccessible topography to allow these animals to be conserved, and we’ve done enough wildlife reintroductions here in a way that the U.K. is just beginning to get around to with beavers, and lynx someday. So, visiting made me feel extremely grateful for everything we’ve hung onto in the U.S., and beavers are one of those organisms of an animal in the Lower 48 that we pushed to the brink of extinction, but enough beavers survived up in Canada that we were able to use reintroduced beavers from Canada and some that hung on in Yellowstone National Park to reintroduce beavers on a wide-scale here in the U.S. Beavers today aren’t as ubiquitous as they were at their peak, not by a long shot so maybe we take them for granted a little bit and have beavers in the landscape.

When I went back to England a year later on my book tour, I got to go on a nature walk where we saw beavers doing their thing and people were in tears with joy at seeing these beavers who had been eliminated from the landscape in the 1600s. It’s sort of like seeing the Loch Ness Monster, they’re these giant rodents with their paddle tails and they cut down trees with their teeth to build walls. They’re objectively these cool, bizarre, magical critters, and it was cool to be reminded of that in the U.K. where people are seeing this part of their natural heritage return to the landscape, while meanwhile they hang out in Downtown Kansas City, or Downtown Seattle, or in the Bronx River. It was a good reminder to appreciate our wildlife in general and beavers specifically.

Note that webbing. Photo by the author.

STK: Yeah, I lived in London for a year doing my first Master’s, and you’d see some nature in the parks. I was fascinated looking at the webbing on some of the duck’s feet in St James’s Park where they’ve been protected because that’s been a part of the Palace for 300 years. But if you really wanted to see nature, you’d watch Naturewatch on BBC 1 on weekday mornings.

STK: So, has colonization forever changed beavers? Are they a different animal than they were 400 years ago?

BG: That’s a good question, and I think that ecologically and biologically they’re not. You could take a beaver from the 1300s and plop him down in modern North America and he’d do his thing and build dams and create ponds. They’ve survived so much over the last handful of centuries creating the kinds of landscapes you’d have seen before colonization. I went to Voyageurs National Park in Minnesota where these animals are protected from trapping and the landscape is conducive to beaver dam building, and there were dams that were 1000 ft long and 15 ft high, and I thought it was this great glimpse into pre-colonial America and what this would’ve looked like. These animals are the same but what’s changed is our relationship with beavers where before we perceived them as commodities that we extracted on an industrial scale to make hats. In the 20thcentury beavers began to be protected a little bit, and their populations began to increase, but all of a sudden, they were coming into conflict with humans and flooding our roads and cutting down our apple trees and flooding our irrigation ditches, and so we now see them less as commodities and more as pests. So, we still kill tens if not hundreds of thousands of beavers in the U.S. per year for causing conflict when we’re the nuisance species more than they are, they were here first. So, we need to transition out of the commodity phase and out of the pest phase and into the symbiotic phase where we harness all of the ecological benefits that these animals provide for us. Their ponds filter out water pollution and create oases against drought and prevent wildfires in some cases, especially in the West. They provide incredible fish & wildlife habitat and mitigate flooding in New England. Their value is immense beyond measure and we need to recognize that and treat them as ecological partners in conservation. Indigenous people in North America had that approach. The Blackfeet didn’t kill beavers but saw them as sacred because they created water holes to help other species. Respecting and honoring beavers isn’t new to western science, we just need to rediscover what native people knew for millennia.

STK: Are you working on any big projects now?

BG: I’m working on a book about fish, about fish as ecological engineers putting my beaver hat back on. Fish as drivers of human movement and culture over the course of our species’ own history and all the ways in which we lost fish from our lives and landscapes. I’ve always loved fish, both as quarry (I’m an angler) and as beautiful special specimens, like beavers they’re both concealed by the opacity of water.

BG: I look forward to coming back and joining you when that’s out in, I don’t know, 2056!

STK: Yeah, I’ve got a couple of books that I hope will come out before 2030 hopefully.

BG: Yeah, cool, I look forward to reading about three-toed sloths in human history.

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Beaver in the Pipestone Creek, Pipestone National Monument, Minnesota. Photo: Gabe Yellowhawk. Public Domain. Learn more here.

Fighting African Elephants in Stanley Field Hall. Taxidermy by Carl Akeley . 41411 is on the left with two tusks and its trunk is raised. 41410 is on the right, with one tusk. Photo credit: (c) Field Museum of Natural History - CC BY-NC 4.0.

Elephant Tails

Photo Credit: Fighting African Elephants in Stanley Field Hall. Taxidermy by Carl Akeley. 41411 is on the left with two tusks and its trunk is raised. 41410 is on the right, with one tusk. © Field Museum of Natural History – CC BY-NC 4.0.

Elephant Tails – Wednesday Blog by Seán Thomas Kane

This week, some animalistic thoughts. Photo credit: Fighting African Elephants in Stanley Field Hall. Taxidermy by Carl Akeley . 41411 is on the left with two tusks and its trunk is raised. 41410 is on the right, with one tusk. (c) Field Museum of Natural History – CC BY-NC 4.0 — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
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This week, some animalistic thoughts.

I wonder if the reason why we take our children to zoos and natural history museums to see the animals is because there’s a deep sense where we recognize our own animality? I still go to these places today, to revel in the same sense of wonder I felt at spying the animals, living and dead, that grace the halls and paths of these scientific institutions. For me and many others these are places where we were first introduced to wild things when we too were wild in our own way.

On Tuesday morning I made one of my regular visits to the Kansas City Zoo, to enjoy a cool late summer morning, and yes to see the animals who live there. I’ve come to appreciate more elements of these zoo visits the older I’ve gotten, where before I might love to see the lions and imagine them in the hunt; today, I admire the power, strength, and grace of their forms, and their wisdom at sleeping for nearly 20 hours per day. On this visit the African elephants were out on a morning buffet run through their long enclosure, while families and zookeepers gazed on from the footpaths that line the west side of the elephant enclosure. We didn’t stay long at the elephants on this visit, instead watching them as we passed by. These animals are intelligent and powerful and reflect some of the noblest values we cherish in our fellow humans in their own way.

Perhaps that is why we seek after collecting other animals and housing them in zoos while living or in museums after they are dead. Jay Kirk’s biography of Carl Akeley (1864–1926), the father of American taxidermy, described how on 24 June 1910, while on a collecting expedition for the American Museum of Natural History in Kenya and Uganda, Akeley was taken by surprise by a great bull elephant.[1] Akeley had the distinct impression that he “was being hunted as well, and was now engaged in a mortal contest with this bull.”[2] In the furor of the moment the safety of his rifle caught, after which he threw it aside and grabbed hold of one of the elephant’s tusks “as it lanced past him with the force of a sharpened swinging log.” Akeley held on between the two tusks as the elephant “plowed him into the ground,” and gored off part of his face, breaking enough of his body to convince the Kikuyu porters who joined his expedition 14,000 feet up Mount Kenya that he was dead.[3] Thankfully, Akeley wasn’t dead, and by the end of the expedition had gathered enough mammals to begin building his African Hall of Mammals at the American Museum of Natural History in New York where many generations of visitors have learned about these species in the century since.

I see an educational purpose to zoos and museums; they allow us to view these animals up close where otherwise we would have to travel to their native habitats or watch nature documentaries of their lives. These are places where the city dweller can explore the natural world in a controlled and comfortable manner. We demarcate ourselves from the rest of nature by our inventions and our buildings and our tool-use, yet other animals have been seen to do all these things in their own way. What sets us apart perhaps is that we build worlds meant only for ourselves in which we expect other species to exist on our terms. My parents didn’t buy new rugs for their house until after our last two pets, Noel the shih-poo and Kitty the American shorthair cat both died of old age, knowing that those two and our other dogs, cats, horses, goats, ponies, and even a turtle were going to do what they needed to when and where they needed to.

The same goes for these animals living in zoos: today they have enclosures that seek to mimic their native habitats, and to keep them busy and engaged in the thrill of life even while in captivity. Where once they were kept in cages, now they are housed in enclosures. The good people of Kansas City therefore are able to see Sumatran tiger, Red pandas, and Orangutans all in the same general vicinity of each other in the Asian zone of the Kansas City Zoo with minimal risk to life or limb. I say minimal because for all the efforts to contain the natural ways of these animals, we still have the human factor to consider.

In the last week I’ve read a fair bit on chaos theory, first devised by meteorologist Edward Lorenz in the 1960s to describe seeming anomalous elements in weather patterns. Lorenz defines chaos as having a “sensible dependence” which is inherently deterministic by its sensibility.[4] Chaos “appears to involve chance,” which can be statistically estimated, yet those results are mere estimates.[5] One might say that the size of the human species alone, all 8.2 billion of us, would be enough data points to fulfill the conditions for chaos. Yet even then, there is a finite number which can be calculated, so even the uncertainty of the human factor in building environments for safe encounters between the rest of nature and ourselves for the mutual benefit of all is not uncertain enough to fulfill the need for an infinitely large sample size required for chaos to exist.[6]

Perhaps then, the best way to try to quantify the roots of chaos in the human factor would be to attempt to quantify the countless thoughts of we 8.2 billion humans? I imagine it like filling Stanley Field Hall at the Field Museum in Chicago and the balcony galleries above it to just beyond the fire code maximum capacity and then trying to count the number of thoughts each individual there might have in a given moment. In order to safely move those people out of the building to avoid overcrowding you not only would need to coax each individual to move in such an unsafely large crowd, but you’d need to keep all of those individuals calm and compliant to avoid a panic and stampede. At the end of the day, we are all humans, and humanity is inherently animalistic. A chaotic system is one dependent less on external factors, the fire marshal on a bullhorn directing the crowd out the north and south doors, and more on interior changes in initial conditions.[7] External changes then are predictable, while the human consciousness remains a wonder and a liability in situations when too many of us are in the same place at the same time. It’s a real wonder that the 2016 Cubs World Series Parade, which saw 5 million of us humans gather along the route from Wrigley Field down to Grant Park, didn’t result in any casualties or fights. I’ve argued before that this event is a sign of the inherent benevolence of the human spirit, and that we evolved with good intentions first and foremost.

Here though we’re moving from my philosophical interpretation of a branch of mathematics into matters of theology; and that doesn’t feel like an appropriate direction to take this, so I am avoiding matters of faith this week. When done right our museums and zoos allow us to learn about the rest of nature at a distance, a safe distance for both ourselves and everyone else. With all I’ve read in the last few weeks about polar bears, I’d rather just view them at the zoo, or the standing bears frozen in taxidermic eternity behind glass at the Field Museum. They might appreciate meeting me in life during their summer fast, though that’s entirely irr-elephant.

[1] “Akeley Expedition to British East Africa (1909-1911),” American Museum of Natural History Archives, https://data.library.amnh.org/archives-authorities/id/amnhc_2000084.

[2] Jay Kirk, Kingdom Under Glass: A Tale of Obsession, Adventure, and One Man’s Quest to Preserve the World’s Great Animals, (New York: Picador, 2010), 220.

[3] Kirk, 221-222.

[4] Edward N. Lorenz, The Essence of Chaos, (Seattle: University of Washington Press, 1993), 8.

[5] Lorenz, 9.

[6] Lorenz, 10-12.

[7] Lorenz, 24.

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Dúlra

Dúlra – Wednesday Blog by Seán Thomas Kane

This week, how it’s good to pause and notice the ways we supersede older things with the new while benefiting from the old all the same. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
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This week, how it’s good to pause and notice the ways we supersede older things with the new while benefiting from the old all the same.

One thing I seek to understand the most about the Irish language is how different external influences have changed the language. I first learned the word nádúr before learning dúlra. Both words mean the same thing on a broad level: they both refer to the concept of nature. Yet nádúr comes from the Latin nātūra with the early medieval monks. It was an import to Ireland that arrived with Christianity and the Latin alphabet, a Roman concept of nature that perhaps fits better in the classical sense of civilization than the Gaelic model which was highly developed around forts and homesteads rather than cities or towns. I’ve often challenged my students to consider that while civilization at its core refers to cities, the ways in which it has developed around the globe differ in their own methods.

Take, if you will, the different origins of writing. Whereas our own Latin alphabet derives from a Mediterranean sphere of the written word whose roots trace back to Egyptian hieroglyphs, the history of writing in East Asia goes back to the earliest forms of writing in ancient China on the oracle bones. In the countries whose writing systems derive from this Chinese source, they still largely use logographic or syllabic forms of writing while there is a greater diversity of form among the descendants of these old Egyptian hieroglyphs. We, the Greeks, and Cyrillic writers, have devised alphabets in which both consonants and vowels are written out. Other cultures that have adopted this Mediterranean tradition of writing only write the consonants, as in Arabic and Hebrew. Still others have syllabic systems in which individual written characters represent a syllabic sound: a consonant and vowel combination.

Each system is equal in its utility, and each represent the diversity of human experiences with their own worlds. They are each their own response to a common question. So it is with nātūra and dúlra, one is a Latin way while the other a Gaelic one. Nature, in this Latin perception is quite monolithic and abstract in my view; I’m thinking of Lucretius’s book De rērum nātūra, or On the Nature of Things, whose title I’ve surely ripped off a good many times in the last fifteen years. We can talk about nature this and nature that, yet we need further context to properly understand what is meant by nature. It could be a reference to the non-human world, places untouched by civilization. That certainly fits the Renaissance perception of nature which I study. Or it could stand in for instinct and feeling. My Instagram feed was filled earlier this week with videos of people who have pet panthers and tigers for some reason. Sure, they may seem like big, cute kittens but unlike domesticated cats (Felius cattus) these animals don’t have generations of domestication and breeding to be willing to live around humans like their smaller distant cousins do. So, pets they may be, but they are still pets that could, and quite likely will, rip your face off if given the chance.

What I like about dúlra is that it comes from another Irish word, dúil, which is a very abstract concept in English yet specific in that it refers to the most fundamental aspects of one’s nature. Dúil can be used to refer to the elements of one’s existence, or to a creature as something created. In English we have several words that all generally refer to other fauna: there’s animal, the most common one which has the Latin anima meaning “spirit” at its core, creature, which sounds slightly more menacing yet at the same time speaks to the thing’s nature as a created being, and finally beast which comes into English through French from the Latin bēstiawhich implies a strong sense of danger in its name. These three words offer a gradient of distinction from humanity, and even a scale by which we humans have judged each other. Dúil then fits closer to the English word creature in the sense that a creature is created and is constituted of elements which allow it to exist.

Are these elements then immutable, or can they change with their experiences? There is a story in the March/April 2024 issue of Smithsonian Magazine by conservation journalist Ben Goldfarb about the negative impacts that roads are having on the forests of the American West. In many places roads were the forward guard of civilization, along those roads came the hunters and loggers, the miners and sightseers all of whom transformed these forests to better fit that classical view of a civilized and maintained wilderness that isn’t truly wild. Today, Goldfarb writes, in the contiguous United States “it is impossible to travel further than 22 miles (35 km) from the nearest road.” Think about that for a moment: in the Lower 48 states, which occupy an area of 3,119,884.69 mi2 (8,080,464.3 km2), you can’t go very far from running into a road. I’ve often noticed how if you look at a road map of the 48 states you’ll see how tightly packed the roads are in the eastern half of the country, and once you go out further west they are still there but often more in a clear grid pattern. Goldfarb describes how Idaho’s Nez Perce-Clearwater National Forests have a road density which exceeds that of New York City even.

These roads then are not natural to the landscape, and those which were built on older Native American footpaths and trade routes are now so widened and imprinted upon the landscape as to make them less thoroughfares through the woods and more barriers for the denizens of the woods going straight through their home turf. Think of Arthur Dent’s exasperation at waking up in his comfortable English house to find a bulldozer outside his front door ready to pull the house down to build a bypass. The same goes for the bears and birds and deer and all the other wild things that live in this continent’s forests.

Roads often stand for a level of sophistication and civility which hearkens back to the Romans, whose roads famously all led to Rome. Like the Roman coloniae which reshaped the great forests of Northern and Western Europe two millennia ago, our own settlements changed this continent in a way which better reflects the aspirations of one society seeking to assert their sense of civility and right upon all others they encounter. Roads are tangible symbols of empire which aid the movement of goods and people from one place to another. They tie this continent together in its most fundamental way, before the railways or airways brought us even closer together. Yet Goldfarb makes a good point: at what cost have we strung these ribbons of highway across the North American continent?

The suggestion which Goldfarb describes is pulling out less used roads, old timber roads no longer operated by the companies who built them, and letting the wilderness restore itself. At first, I was hesitant to support this cause, after all how else would I, a city guy, be able to venture out west into the woods to see nature and admire the wonders of the Rockies? Yet as I read his article which features conservationists in Idaho and Montana, I began to see his point. These roads are destructive, and perhaps the better way to see nature, to experience dúlra in its fullness on this continent is to pull out some of these more remote roads, let the brush take over again, and force any would-be visitors to hike in and out. Let it be a reminder that whenever we are in that world that we are guests in someone else’s house.

In the coming weeks, I hope to write more about this question of mine of what exactly makes us human? What is the dúil at the core of our existence? And how can we understand our own dúil, our own essence, in a way which coexists with all other life rather than living above all others as some sort of self-appointed superior? Perhaps that famous line in the Book of Genesis where God commissions Adam and Eve as stewards of the Earth ought to be understood not as “having dominion over nature” but “tending to the balance of nature.” As humanity becomes more urbanized, as civilization becomes more city-orientated, perhaps we will see the land around our cities return to the wild. The Australian mammalogist, paleontologist, environmentalist, conservationist, explorer, and science communicator Tim Flannery argues this could be the case. To conclude his book Europe: A Natural History, Flannery describes a future around 2100 where most of Europe’s human population live in cities and the open land between them has been turned into wildlife reserves, national parks, and restored to its primeval forests. As long as we can assure that our food supplies, fresh drinking water, and sanitation persist if not improve, and that overcrowding doesn’t become too much of a problem in these cities then I have little issue with this idea.

It is interesting to me that even in the context of the word dúlra there is a clear distinction between that and humanity, that dúlra represents the essence of the non-human world, something far less orderly than what we’ve created. It doesn’t necessarily follow laws in the same manner as nātūra, laws whose order can be discerned with careful examination. There is something pure to the chaotic origins of life in this word dúlra, and that’s something I appreciate.

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Galileo Galilei pictured in his early 40s c. 1600.

Return to Normalcy

Return to Normalcy – Wednesday Blog by Seán Thomas Kane

Over the last week, I've been thinking about the standards we define to cast a model of normality, or in an older term normalcy. This week then, I try to answer the question of what even is normal? — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
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Over the last week, I’ve been thinking about the standards we define to cast a model of normality, or in an older term normalcy. This week then, I try to answer the question of what even is normal?

One of the great moments of realization in my life to date was when it occurred to me that everything we know exists in our minds in relation to other things, that is to say that nothing exists in true isolation. The solar eclipse I wrote about last week was phenomenal because it stood in sharp contrast to what we usually perceive as the Sun’s warmth, and a brightness which both ensures the longevity of life and can fry anything that stares at it for too long. So too, we recognize the people around us often in contrast to ourselves. Everyone else is different in the ways they walk, the ways they talk, the ways they think and feel. We are our own control in the great experiment of living our lives, the Sun around which all the planets of our solar system orbit.

There is a great hubris in this realization, as a Jesuit ethics professor at Loyola said to my Mom’s class one day, in a story she often recounts, no one acts selflessly, there’s always a motive for the things we do. That motive seems to be in part driven by our desire to understand how different things work, how operations can function outside of the norm of our own preferences or how we would organize them. I might prefer to sort the books on my shelves by genre, subgenre, and then author; history would have its own shelf with the history of astronomy in its own quadrant of that shelf and Stillman Drake’s histories of Galileo set before David Wootton’s Galileo: Watcher of the Skies. Yet, at the same time I could choose to add another sublevel of organization where each author’s titles are displayed not alphabetically but by publication date. So, Stillman Drake’s Two New Sciences of 1974 would be placed before his 1978 book Galileo At Work.

This shelving example may seem minor, yet one can find greater divergence in book sorting than just these small changes here or there. My favorite London bookseller, Foyle’s on Charing Cross Road, was famous for many decades for the eccentricities of organizing the books on their shelves by genre, yet then not by author but by publisher. This way, all the black Penguin spines would be side-by-side, giving a uniform look to the shelves of that establishment. It is pleasant to go into Foyle’s today and see on the third floor all the volumes of Harvard’s Loeb Classical Library side-by-side with the Green Greek volumes contrasting with the Red Roman ones on the shelves below. Yet to have books organized by publisher when the average reader is more interested in searching for a particular author seems silly. Yet that was the norm in Foyle’s for a long time until the current ownership purchased the business.

Our normal is so remarkably defined by our lived world. In science fiction, bipedal aliens who have developed societies and civilizations are called humanoid, in a way which isn’t all that dissimilar from how the first generations of European explorers saw the native peoples of the Americas. André Thevet wrote in his Singularitez, the book which I’ve translated, that the best way he could understand the Tupinambá of Brazil was by comparing them to his own Gallic ancestors at the time of Caesar’s conquest of Gaul in the first century BCE. Even then, an older and far more ancient normal of a time when he perceived that his own people lived beyond civilization was needed to make sense of the Tupinambá. The norms of Thevet’s time, declarations of the savagery of those who he saw as less civilized for one, are today abnormal. Thus, our sense of normal changes with each generation. For all his faults and foibles, Thomas Jefferson got that right, in a September 1789 letter to James Madison, Jefferson argued that “by the law of nature, one generation is to another as one independent nation to another.” Thus, the norms of one generation will both build upon and reject those of their predecessors.

At the same time that we continue to refer to the aliens of fiction in contrast to ourselves, we have also developed systems of understanding the regulations of nature that build upon the natural world of our own planet. The Celsius scale of measuring temperatures is based on the freezing point of water. At the same time, the Fahrenheit scale which we still use in the United States was originally defined by its degrees, with 180 degrees separating the boiling (212ºF) and freezing points (32ºF) of water. the source of all life on our own planet and a necessary piece of the puzzle of finding life on other planets. I stress here that that water-based life would be Earthlike in nature, as it shares this same common trait as our own. So, again we’re seeing the possibility of other life in our own image. Celsius and Fahrenheit then are less practical as scales of measurement beyond the perceived normalcy of our own home planet. It would be akin to comparing the richness of the soils of Mars to those of Illinois or Kansas by taking a jar full of prairie dirt on a voyage to the Red Planet. To avoid this terrestrial bias in our measurements, scientists have worked to create a temperature scale which is divorced from our normalcy, the most famous of these is the Kelvin scale, devised by Lord Kelvin (1824–1907), a longtime Professor of Natural Philosophy at the University of Glasgow in Scotland. Kelvin’s scale is defined by measuring absolute 0. Today, the Celsius and Fahrenheit scales are both officially defined in the International System of Units by their relations to the Kelvin scale, while still calculating the freezing point of water as 0ºC or 32ºF.

In this sense, the only comparison that can be made between these scales comes through our knowledge of mathematics. Galileo wrote in his 1623 book Il Saggiatore, often translated as The Assayer, that nature, in Stillman Drake’s translation, “cannot be understood unless one first learns to comprehend the language and interpret the characters in which it is written. It is written in the language of mathematics, and its characters are triangles, circles, and other geometrical figures.”[1] I love how the question of interplanetary communication in science fiction between humanity and our visitors is often answered mathematically, like the prime numbers running through Carl Sagan’s Contact which tell the radio astronomers listening in that someone is really trying to talk to them from a distant solar system. There one aspect of our own normalcy can act as a bridge to another world’s normalcy, evoking a vision of a cosmic normal which explains the nature of things in a way that would have made Lucretius take note.

I regret that my own mathematical education is rather limited, though now in my 30s I feel less frustration toward the subject than I did in my teens. Around the time of the beginning of the pandemic, when I was flying between Kansas City and Binghamton and would run out of issues of the National Geographic and Smithsonian magazines to read, I would sit quietly and try to think through math problems in my mind. Often these would be questions of conversions from our U.S. standard units into their metric equivalents, equivalents which I might add are used to define those U.S. standard units. I’ve long tried to adopt the metric system myself, figuring it simply made more sense, and my own normal for thinking about units of measurement tends to be more metric than imperial. That is, I have an easier time imagining a centimeter than I do an inch. I was taught both systems in school, and perhaps the decimal ease of the metric system was better suited to me than the fractional conversions of U.S. Standard Units, also called Imperial Units for their erstwhile usage throughout the British Empire.

In his campaign for the Presidency in 1920, Republican Warren G. Harding used the slogan “Return to Normalcy.” Then and ever since, commentators have questioned what exactly Mr. Harding meant by normalcy. I think he meant he wanted to return this country to what life had been like before World War I, which we entered fashionably late. I think he also meant a return to a sort of societal values which were more familiar to the turn of the twentieth century, values perhaps better suited to the Gilded Age of the decades following the Civil War which in some respects were still present among his elite supporters. I remember laughing with the rest of the lecture hall at the presentation of this campaign slogan, what a silly idea it was to promise to return to an abstract concept that’s not easily definable. Yet, there is something comforting about the idea of there being a normal. I’ve looked for these normalcies in the world and seen some glimpses of it here or there. Perhaps by searching for what we perceive as normal, we are searching within our world for things we have crafted in our own image. We seek to carry on what we have long perceived as works of creation, the better to leave our own legacy for Jefferson’s future generations to use as foundations for their own normal.

[1] Galileo Galilei, Discoveries and Opinions of Galileo, (Garden City, NY: Doubleday Anchor Books, 1957), 238.

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Eclipse simulation using Stellarium

The Eclipse

The Eclipse – Wednesday Blog by Seán Thomas Kane

This Monday, North America experienced its second total solar eclipse in the last decade. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
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This Monday, North America experienced its second total solar eclipse in the last decade.

I remember being over-the-moon excited when we began preparing for the Total Solar Eclipse in August 2017. Several weekends before the eclipse, my parents and I drove north from Kansas City into the path of totality to scout out possible places where we might travel on Eclipse Day to see the phenomenon for ourselves. Eclipse Day 2017 also happened to be my first day as a history graduate student at the University of Missouri-Kansas City. That morning a sudden summer thunderstorm rolled through Kansas City and as the day continued the clouds persisted in our skies. When the moment of totality arrived around 12:55 pm on 21 August, we watched it through darkened clouds and heard the birds and insects around us revert to their nocturnal states and songs.

I was excited to have experienced a total solar eclipse yet disappointed that I wasn’t able to see it. So, when the prospect of traveling for this week’s total solar eclipse appeared, I seriously considered going afield to Texas to observe it. That trip didn’t end up working out because of a series of scheduling conflicts, and so instead seeing that the cloud forecast across North America called for most places along the path of totality to be obscured, I decided to stay here in Kansas City and observe our partial solar eclipse. At its greatest extent, the April 2024 solar eclipse reached about 90.5% totality. I was able to see that extent, yet the feel of it was quite different than 100% totality from seven years ago. We were watching Everyday Astronaut and the Planetary Society’s live broadcast from the Society’s Eclipse-o-rama event in Fredericksburg, Texas while observing the eclipse here at home, and what they experienced was far more dramatic than what we observed. I do regret not travelling for this eclipse, yet at the same time in the circumstances as they fell, I’m glad I chose to stay home all the same.

This concept of an eclipse is one that speaks to me both astronomically, as a big space nerd, historically, and linguistically. Eclipses are phenomena that have made their mark on the psyche of more than just us humans, note how the birds began singing their twilight songs when the Moon passed in front of the Sun. I have never put much theological potency into eclipses because we have been able to predict their occurrences with increasing accuracy for generations now. Religion, in many ways, relies on our perceptions of things. Some see in an eclipse a threat to divine order in the Cosmos. This view reminds me of Mozart’s final opera, near to my favorite of his works, Die Zauberflöte (The Magic Flute) in which the Queen of the Night is defeated by Sarastro, the high priest of the Temple of the Sun. Sarastro proclaims victory for the good and right, singing: 

Die Strahlen der Sonne

Vertreiben die Nacht.

Zernichtet der Heuchler

Erschlichende Macht.

The rays of the sun

Drive away the night.

Destroyed  is the hypocrites’  

Surreptitious power.

(Source: Aria-Database.com, trans. Lea Frey)

Sarastro’s triumphant finale in Die Zauberflöte sung by Josef Greindl with the RIAS Symphonie-Orchester Berlin.

The divine hand is better seen in the wisdom of devising a manner to mathematically ascertain the revolutions of these celestial orbs, to borrow the title of Copernicus’s magnum opus, De revolutionibus orbium coelestium. In our ability to ascertain our surroundings, and to make sense of nature we see a loving design.

Still, knowledge of the movements of the Sun, planets, moons, and stars across our night skies have had their impact in our history. During his fourth voyage, on 1 March 1504, after 9 months stranded in Jamaica, Christopher Columbus (1451–1506) used his knowledge of eclipses from an almanac he brought with him written by the Castilian Jewish astronomer Abraham Zacuto (1452 – c. 1515) to inspire the Taíno caique of that part of Jamaica to give Columbus’s men food and provisions. Columbus wrote in his journals that he pointed at the Moon and told the Taíno that “God caused that appearance, to signify his anger against them for not bringing the food” to Columbus and his men.[1] Several years ago then, when discussing this story with a friend and fellow Renaissance historian, I decided to use the Stellarium astronomy program to simulate this lunar eclipse as Columbus and those with him in Jamaica saw it. Our ability to track the movements of these celestial orbs is good enough that our computers can show exactly what was visible in the night sky (baring any atmospheric data) at any moment in the past or future.

My simulation of the March 1504 Lunar Eclipse as seen from St. Ann’s Bay, Jamaica using Stellarium.

This ability to calculate the dates and locations of eclipses came in handy when researchers look at mentions of eclipses in ancient literature to seek to date the events of the stories. Plutarch and Heraclitus both argued that the Odyssey contains “a poetic description of a total solar eclipse,” which astronomers Carl Schoch and P.V. Neugebauer proposed matched an eclipse which occurred over the Ionian Sea on 16 April 1178 BCE, though a more recent article in the Proceedings of the National Academy of Sciences by Constantino Baikouzis and Marcelo O. Magnasco offer doubts concerning this proposition owing to the difficulty of finding exact matches in spite of centuries of the Odyssey‘s transmission through the oral tradition before it was written.[2] Still, that eclipses are so readily discernible and measurable with our mathematics speaks to the potential that they could be used to date moments long remembered only in heroic literature like Odysseus’s return to Ithaca in Book 20 of the Odyssey (20.356-57). In this effort, where others divine gods, we make tools out of the Sun and Moon to better understand ourselves.

The way we describe an eclipse speaks to our culture’s relationship with the phenomenon. Our Modern English word derives from the same word in Old French, which developed from the Latin eclīpsis, which in turn was borrowed from the Ancient Greek ἔκλειψις (ékleipsis), which comes from the verb ἐκλείπω (ekleípō)meaning to abandon, go out, or vanish.” Eclipse eclipsed the Old English word āsprungennes, which derives from the past participle of the verb āspringan, meaning “to spring up, to spread out, to run out, to cease or fail.” As an adjective, āsprungen meant that something was defunct or deficient, so perhaps this sense of an eclipse meant that it seemed for a moment as though the Sun had run out of energy and ceased to burn? Again, this speaks to the idea that nature had limits as humanity does, to an older understanding of nature from the perspective of a limited human lifespan. 

In Irish, there is the Hellenic word éiclips, yet there’s an older Gaelic word which means the same thing, urú. Now, usually students of the Irish language will learn of urú in the context of Irish grammar, an urú or eclipsis is one way that Irish handles both consonant clusters and situations when one word ends in a vowel and the following word begins with another vowel. So, in that sense the word gets eclipsed by this urú which preserves some of the integrity of the language. Yesterday’s eclipse then was less an urú focail (word eclipse) and more a urú gréine (solar eclipse). That both the Sun and the words we speak in Irish can be eclipsed makes this astronomical phenomenon all the more ordinary and measurable. 

We use this word eclipse beyond astronomy in many cases; it seems to me today that the old guard of the Republican Party has been eclipsed by an orange political pulsar whose violent rhetoric and chaotic behavior have eaten away at their party’s support in these last 8 years, not unlike a pulsar discovered by NASA’s Swift and Rossi X-Ray Timing Explorer satellites in 2007. An eclipse is something wonderous to behold yet ordinary in how readily we can predict when they will appear. They have given us a great deal of cultural qualifications that continue to influence how we see our world.

On Monday then, when the sky began to darken as the Moon passed in front of the Sun, I noticed that the color spectrum that I’ve always known began to change. Before my eyes the colors seemed to take on a sort of metallic glow, as if the light which illuminated them was shifting into a spectrum that seemed unnatural to the natural world I’ve known. The Sun is fundamental to how we understand the world around us. Its light is what illuminates our senses, and without it, or even with partial changes to its glow, we would find ourselves observing a very different world.

[1] Christopher Columbus, “The Fourth Voyage,” Select Letters of Christopher Columbus: With Other Original Documents Relating to the Four Voyages to the New World, trans. and ed. R. H. Major, (London: Haklyut Society, 1847), 226.

[2] Constanino Baikouzis and Marcelo O. Magnasco, “Is an eclipse described in the Odyssey?” Proceedings of the National Academy of Sciences 105, no. 26 (2008): 8823–8828, nn. 1, 12–14.

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Supplementing Human Nature

Supplementing Human Nature – Wednesday Blog by Seán Thomas Kane

This week, how technology enhances and supplements human nature. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane
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This week, how technology enhances and supplements human nature.

Just before the New Year began, I paid a visit to the new aquarium at the Kansas City Zoo, a new favorite haunt of mine. Because the high holiday week between Christmas and New Year’s Day was in full force, we were joined by a sizable crowd curious at what this new aquatic construction might contain. This was my third visit to the new Sobela Ocean Aquarium, so while some of the wonder had faded, I was still fascinated to see some of these creatures up close and in person.

Amid all the fish though I paused in front of a shark, caught in thought about its method of propulsion. How is it that this animal is able to glide so smoothly through its space with so few motions of its fins when we need to move our legs for each step? Our language for motion itself is biased towards human propulsion, we move forward step-by-step, pace by pace. There is little sensible movement that the human body can make without moving our arms or legs. Other life forms––floral and faunal––have other means of moving about their world, yet for us and most life that we find sensible there’s an inherent reliance on feet, legs, and even arms to move.

As I stood there, I thought about Prometheus, the titan in Greek mythology who formed all mortal life out of clay saving humans for last. Yet when he came to creating humans, he found he had used all the claws, fangs, furs, scales, feathers, and fins that he had, leaving humanity more naked and exposed than any other species. To rectify this the cunning Prometheus guided humanity towards wisdom and stole fire from Zeus “which, unknown to Zeus, he had hidden in a stalk of fennel,” wrote Pseudo-Apollodorus in the Bibliotheca (1.7.1). In the Abrahamic traditions, humanity’s original sin was to eat from the tree of knowledge of good and evil and to question God. Zeus punished Prometheus for his theft by chaining him up onto the side of Mount Elbrus where each day an eagle was sent by Zeus to eat out his liver, which would grow back only to be eaten again the following day.

Plato wrote in his book the Protagoras that humanity supplemented our standing and raised ourselves above other life by adopting the creative power demonstrated by Prometheus, whose name means “forethought” in Greek. Our use of techne (τέχνη), our skill and inventiveness, drove us to create not only with our hands like other animals do but with our minds as well. Mel Brooks’s 2000 Year Old Man joked that as soon as one of his pet cave chickens walked through a fire and cooked itself, he and his companions realized that cooked meat tasted good. So too with most things, we can discover wonders with the things we’ve made for ourselves. Today the human eye extends far beyond that of any other known life. 

This weekend I went to see an IMAX film called Deep Sky about the James Webb Space Telescope (JWST) which launched from the European Space Agency’s spaceport in French Guiana on Christmas Day 2021 and six months later began transmitting images back to Earth of the earliest moments in the Universe’s long story. There are glimpses of light, whisps of dust, and clouds of matter that were unknown to humanity until just now yet predate our evolution by billions of years. We can now see that, well beyond what our own evolved eyes can see. Yet is our nature evolved only to perceive certain things with our senses, only those things we can immediately touch, smell, taste, hear, and see? Knowledge could be a sense of its own, one which perceives further using supplements from technology and reliance on other people alike. Yet knowledge is what sorts through all the signals coming from our senses and, well, makes sense of them.

Yesterday afternoon on our drive back to Kansas City from seeing that film at the St. Louis Science Center I awoke in the front passenger seat of the family car to see a snowplow in the lane next to us. I watched as it drove past us and was at first startled by what I thought I saw, a man hanging onto the back of the plow moving at 70 mph (112.6 km/h) only to blink again and see that what I thought was a man hanging on for dear life was actually an assortment of things hanging down from over the rim of the back of the plow that holds the road salt, with a large box in the back near the middle that my sleepy brain mistook collectively for a person.

Knowledge could be a sense of its own yet unlike the others I can’t say if it contributes its own information to the assortment that is our understanding of the world around us. Everything enters our mind through our senses, I saw those images captured by the Webb Telescope just as I’ve heard, read, and seen retellings of the ancient myths of Prometheus and stories of Genesis time and again. In some ways then, the reflective pause that I experienced watching that shark two weeks ago was less a reaction to the shark itself and more a realization of my own human nature in contrast to the shark’s. I may be able to dream, and often do, of flying or floating distances without moving my arms or legs yet those visions remain encased in my mind, thoughts to return to in my sleep or in those quiet moments fit for daydreaming.

And yet those same thoughts are what propel us as a species forward. We supplement our human nature with those thoughts, and work through the questions they raise until we have solutions which can make our lives better. I have always lived with this understanding that human history is one of overall general progress, that our finest minds are always finding ways to improve the human experience, to raise humanity’s stars so that we can hold onto that dream, that belief which is fundamental to human nature that we can better ourselves and the lives of future generations.

We offer these thoughts and all their creations as our inheritance to posterity, that they may make of what we left unfinished something even more wondrous than what we and our forbearers aspired to.

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