King David's rise from tending sheep to governing Israel impressed Renaissance writers, not least the poets and clergymen who found a model in his musical “psalmograph.” Yet ambiguities nestle in allusions to his career. Though many stressed that his ascent was thanks to divine election and not to ambition or guile, the fact remained that David did not inherit his scepter. Europe, though, was for the most part ruled by those with dynastic claims, and it had a class system in which literal shepherds should know their place, even if the Bible asserts that the valleys shall be exalted and the mountains made low. Comments on kings and bishops as shepherds, on shepherds as kings, and on David's upward career are fascinating to trace precisely because their social and political context can give them the energy of a concealed ambivalence.

Well-known for his Ciceronianism as well as for his crass nominalism and virulent attack on universals, the humanist Mario Nizolio (1488–1567) is often considered to be a forerunner of early modern philosophy. But although his name duly features in general accounts of Renaissance humanism and philosophy, his work, edited by Leibniz in 1670, has hardly been the subject of a philosophically sensitive analysis. This article examines Nizolio's attempt to reform scholastic philosophy, paying particular attention to the way in which he de-ontologized the scholastic categories and predicables (genus, species, etc.) and replaced philosophical abstraction with the rhetorical concept of synecdoche. His views on science, proof, argumentation, and rhetoric are discussed, as well as the humanist inspiration from which they issue. We will then be able to evaluate the strength and limitations of Nizolio's program in the wider tradition of early modern philosophy.

The correspondence between the radical Venetian pro-female polemicist and nun Arcangela Tarabotti (1604–52) and the Copernican French astronomer Ismaël Boulliau (1605–94) — here published for the first time — shows how one of Tarabotti's most controversial works made it to press. She had long and unsuccessfully sought in Italy and in France to print the work, which was, puzzlingly, published two years after her death in Holland. It was subsequently placed on the Index of Forbidden Books. Charting the explosive work's journey to France and its later arrival and reception in Holland, the Tarabotti-Boulliau correspondence provides a case study in the circulation of unorthodox ideas in seventeenth-century Europe. By showing Tarabotti's firm inscription in the well-connected scientist's intellectual circle, the letter exchange furthermore contributes to our expanding notions of women's participation in the Republic of Letters, while also suggesting a confluence of radical scientific and social views.

Recent scholarship has shown that, even at the heart of the Catholic world, defining holiness in the Counter-Reformation was remarkably difficult, in spite of ongoing Roman reforms meant to centralize and standardize the authentication of saints and relics. If the standards for evaluating sanctity were complex and contested in Rome, they were even less clear to regional actors, such as the Bishop of Jaén, who supervised the discovery of relics in Arjona, a southern Spanish town, beginning in 1628. The new relics presented the bishop, Cardinal Baltasar de Moscoso y Sandoval, with knotty historical, theological, and procedural dilemmas. As such, the Arjona case offers a particularly vivid example of the ambiguities that continued to complicate the assessment of holiness in the early modern period. As the Bishop of Jaén found, the authentication of relics came to involve deeper questions about the nature of theological and historical truth that were unresolved in Counter-Reformation theory and practice.