John of Gaddesden’s massive compendium of medicine, describing medical problems and possible remedies, demonstrates the state of medical knowledge in England in the early fourteenth century. Its predecessor was the Compendium Medicinae by Gilbertus Anglicus around the middle of the thirteenth century. There has been no new edition of either work since the early sixteenth century. Here Gaddesden’s account of a surgical procedure to remove a cataract from the eye is given.

This volume reflects on modes of scholarship in Latin literature: what texts do we read? How do we read them? And why? The introductory chapter first surveys the tools of the trade in the twenty-first century, then asks how ‘classical Latin’ is defined. We reflect on the exclusion of Christian Latin texts from the Oxford Latin Dictionary, try to quantify the corpus of surviving classical Latin, and uncover striking continuities between the canon of authors prescribed by Quintilian and modern teaching and research in classical Latin; commensurately, we draw attention to the neglect suffered by most surviving classical Latin authors and still more by the pagan and Christian texts of late antiquity. In the process we set an agenda for the volume as a whole, of ‘decentring’ classical Latin, and offer some first points of orientation in the late antique, mediaeval and early modern eras. Third, we look afresh at relations between Latin and fellow sub-disciplines in Classics and beyond. How much do we have in common, and what problems stand in the way of more successful communication? We close with some reflections on ‘close reading’ and on the possibility of evolving ‘distant reading’.

This chapter takes a snapshot of the field of Neo-Latin with a view to opening it up to curious classical Latinists. What sorts of texts do neo-Latinists study? How do their concerns and approaches differ from those of mainstream classicists and modern linguists? What is the disciplinary position of Neo-Latin across Europe, the United Kingdom and the Americas? Is it forever condemned to be the handmaiden of intellectual history, the history of scholarship, religion, rhetoric, science and medicine, or do neo-Latin authors and texts merit attention for their Latinity? This chapter describes the rise and fall of the neo-Latin idiom from the Italian Renaissance through to the present, with attention to questions of authority, alterity, plurilingualism, genre hybridity and the distinctive modalities of neo-Latin intertextuality. It confronts the bugbear of neo-Latin poetry’s supposed lack of authenticity from a history of emotions perspective. Finally, the problem of a Neo-Latin ‘canon’ is raised in the context of indicating authors suitable for teaching to Classics undergraduates, as well as prospects for the future digital dissemination of neo-Latin editions and commentaries.

This Chapter’s objective is to present Grotius’ literary writings as an integral part of his intellectual legacy and to highlight its pertinence to the understanding of his social tenets and moral programme. It addresses this objective from two perspectives, by verifying the heavy moral and political overtones of Grotius’ literary outpourings and by falsifying claims as to the irrelevance, let alone anomaly of the literary input in his legal and political writings. To prove its point, the paper establishes the programmatic overlap of both domains throughout Grotius’ life. It closely links the literary themes from his early years, whether as a playwright or historiographer, to the political bottlenecks of the Dutch Revolt and the socio-religious riddles of the Remonstrant Troubles. It underpins its thesis with reference to Grotius’ later plays on fratricide and exile as reflecting on the pits and peaks of his dramatic personal life. Finally, it identifies the intellectual epitome of Grotius’ literary outpouring in his comprehensive programme to salvage the Greek literary tradition in the social maelstrom of his times, a fitting counterpart to his ambitions to lay down a legal framework of universal appliance and a creed to serve all Christian denominations.