The only known text witness of the Novus Phisiologus which was written between 1294 and 1298, in all probability in Germany, is the MS 2780 of the Darmstadt Library. The work cannot, despite its title, be included among the known Latin versions of the Physiologus. In contrast to the old Latin Physiologus this Novus Phisiologus leaves out the trees and stones, but on the other hand treats the animals which it and the Latin Physiologus take on board in the descriptive part but also in the allegorically interpretative part in far more depth and detail than is the case in the Latin Physiologus. The Novus Phisiologus provides a mass of detail, of which the Latin versions of the Physiologus do not even seem to be aware. The Novus Phisiologus is a poem of 1400 lines composed partly of hexameters and partly of couplets, and contains the following parts: Prologus, De homine, De quadrupedibus, De avibus, De reptilibus, De minutis animalibus and De anima.

'The Bestiary' is a book of animals. The 'Second-family' bestiary is the most important version. This study addresses the work's purpose and audience. It includes a critical edition and new English translation, and a catalogue raisonne of the manuscripts.

The allegories of the virtues and vices were a common teaching tool in the Middle Ages for both religious and lay audiences to learn the basic tenets of the Christian faith. The Mirroure of the Worlde makes available for the first time the unique text in the fifteenth-century British manuscript, MS. Bodley 283, which is among the last and largest works in the tradition of lay religious instruction mandated by the Fourth Lateran Council. The Mirroure is derived from conflations of the Miroir du Monde and the Somme le Roi, both vernacular treatises on vices and virtues compiled in Northeast France in the thirteenth century. Translated into Middle English by, it is believed, Stephen Scrope, the foremost English translator of the mid-fifteenth century, this edition is one of the only books of virtues and vices that contains Latin text, an inclusion that points towards a more widespread knowledge of the language among the laypeople than previously thought. Complete with explanatory notes and a glossary, The Mirroure of the Worlde widens the understanding of medieval moral instruction, religion, reading practices, and education.

The textual heritage of Medieval Latin is one of the greatest reservoirs of human culture. Repertories list more than 16,000 authors from about 20 modern countries. Until now, there has been no introduction to this world in its full geographical extension. Forty contributors fill this gap by adopting a new perspective, making available to specialists (but also to the interested public) new materials and insights. The project presents an overview of Medieval (and post-medieval) Latin Literatures as a global phenomenon including both Europe and extra-European regions. It serves as an introduction to medieval Latin's complex and multi-layered culture, whose attraction has been underestimated until now. Traditional overviews mostly flatten specificities, yet in many countries medieval Latin literature is still studied with reference to the local history. Thus the first section presents 20 regional surveys, including chapters on authors and works of Latin Literature in Eastern, Central and Northern Europe, Africa, the Middle East, Asia, and the Americas. Subsequent chapters highlight shared patterns of circulation, adaptation, and exchange, and underline the appeal of medieval intermediality, as evidenced in manuscripts, maps, scientific treatises and iconotexts, and its performativity in narrations, theatre, sermons and music. The last section deals with literary “interfaces,” that is motifs or characters that exemplify the double-sided or the long-term transformations of medieval Latin mythologemes in vernacular culture, both early modern and modern, such as the legends about King Arthur, Faust, and Hamlet.