"This Is a Locus" argues that Zurich’s Schola Tigurina forged a distinctive culture of knowledge organization whose influence radiated throughout Reformation-era Zurich. Beginning with the rubric "This is a locus" that punctuates Theodor Bibliander’s lecture transcripts, the article traces how students such as Rudolf Gwalther deployed loci communes note-taking to distil doctrine, language and empirical observation into portable repertoires. When paired with professors’ concordances, alphabetic indices and encyclopedic compendia, these notebooks trained a generation of pastors, artisans and city scribes in systematic information management. The study follows their migration from classroom to chancery, showing how former students – now clerics, archivists or craftsmen like the baker and grain miller Hans Heinrich Grob – applied learned techniques to municipal archives, weather diaries and vernacular translations. By reconstructing the micro-networks that linked the Schola to Zurich’s council and guilds, the article demonstrates that academic practices of excerpting, indexing and cross-referencing underpinned both the city’s bureaucratic modernization and its humanist civic identity. In doing so, it reframes the Schola Tigurina not as a cloistered seminary but as a pivotal engine of urban knowledge infrastructure between 1530 and 1600.

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At the beginning of a treatise written for the Graubünden Synod of 1577 to falsify the derivation of sin from a Scotist understanding of God’s omnipotence, as it had become known in the Lower Engadine through two Italian Capuchins who had converted to the Reformation, but continued the way of Franciscan thinking, the Engadine reformer Durich Chiampell polemizes against old and new Epicureans. While the latter were characterized by the reception of the original Epicureanism on the basis of the Lucretius manuscript discovered by Poggio Bracciolini during the Council of Constance, the term “old Epicureans” refers back to an expansion of meaning that the term had experienced through its transfer to radical Aristotelianism, which had been challenging official orthodoxy since the 13th century. In nearby Padua it persisted until the 17th century and from there spread to Graubünden in a variety of forms.