This essay contends that Donatello’s High Altar at the Santo in Padua represents the Immaculate Virgin, reflecting a controversial doctrine of burgeoning interest in fifteenth-century Italy that she was exempted from original sin prior to the first moment of her conception. It ties the altar and scenes on the surrounding choir screen to a sermon promoting the Virgin’s immaculacy by Francesco della Rovere (later Sixtus IV), spoken in Padua in 1448 while the altar was being erected. It further connects the liturgical ensemble with bulls by Sixtus IV and liturgical offices sponsored by him after he was elected pope.

When The English Faust Book describes Faustus as addicted to study and Marlowe’s Doctor Faustus depicts necromantic books as “ravishing,” these texts draw on classical and Renaissance notions of laudable addiction. Following its Latin origin in contract law, addiction appears in sixteenth-century writings as service, dedication, and devotion. Tracing invocations of addiction from Cicero to Perkins, this essay explores the influence of Calvin and Calvinist-minded Cambridge divines through Doctor Faustus’s preoccupation with the challenge of addicted commitment. If Calvinists praise committed devotion, Marlowe challenges such views by staging the terror as well as the wonder of addictive release.

This article sketches the history of the mediation of linguistic difference in the context of judicial torture in early modern France. It argues that language represented an important dimension of what took place in the torture chambers of early modern Europe. Embedded within multilingual societies and habitually confronted with linguistic difference, tribunals developed an array of mediation practices. Shaped by officials’ scribal and linguistic practices and their infliction of pain in order to establish judicial facts, their linguistic choices also shed light on how jurists conceived of and set out uncovering the truth.

References to Rabelais in Andrew Marvell’s prose satires against religious intolerance, The Rehearsal Transpros’d (1672–73), offer insights into the Restoration reception of Rabelaisian satire in the universities and the coffeehouses as a specifically anticlerical form of wit. But these references are either misattributed or incorrect, suggesting that Marvell may never actually have read Gargantua and Pantagruel, but rather picked up Rabelaisian anecdotes when conversing in intellectual circles in France in the mid-1650s. Critical focus on the history of reading tends to neglect the inevitable role of such conversation in literary transmission, both within a national culture and across national borders.

This essay analyzes the travel account authored by Moroccan ambassador Muhammad al-Ghassânî, who visited Spain in 1690–91. The account shows the evolution of the early modern frontier between Christian Europe and Islamic North Africa, from a militarized boundary to the development of diplomatic relations. Both an agent and witness of that history, al-Ghassânî describes a heterogeneous space: he surveys the border, explores the foreign land of modern Spain, and reimagines the memory of al-Andalus. His important account, based on sharp observation and serious research, helps nuance the prevailing view that Arab culture had ignored Europe before the nineteenth century.