Relevant bibliographies are in IJsewijn and Sacré 1998: 111–31. Money 2015 complements this essay. Wright 1637 is the most accessible of early dedicated collections of neo-Latin epigrams. Schnur 1982 is a good but slight modern anthology with German prose translations. Dodd 1870 includes the most generous selection of epigrams available in English. Dana Sutton’s Philological Museum (www.philological.bham.ac.uk/) includes Latin epigrams by English poets, often from scattered printed and manuscript sources. The pages on the diffusion of the epigram in Burckhardt 1860 are classic. Laurens 1989 (in French) gives the richest history of the genre, and the fullest general account of its revival in the Renaissance. On the Latin transformations of the Greek epigram in Renaissance Italy and France (and more) Hutton 1935 and Hutton 1946 are unsurpassable. The account in Hudson 1947 is witty as well as informative. Binns 1990 (chapters 4, 5 and 10) is particularly helpful on the uses and manners of epigram. The heritage of Martial is discussed in Hausman 1980, Sullivan 1991, Fitzgerald 2007, Livingstone and Nisbet 2010. Gaisser 1993 has the last word on the Renaissance reception of Catullus. On the importance of Jesuit poetics see Raspa 1983. Two recent collections of essays, De Beer et al. 2009 (in English and Italian) and Cardini and Coppini 2009 (in Italian) are worth attention. De Beer, Enenkel and Rijser includes specialized case studies and essays on epigram theory, obscenity, ‘point’. Cardini and Coppini includes specialized case studies and essays on the informing traditions derived from the Greek Anthology, Martial and Catullus.

Although not all of the texts are readily available in modern editions and translations, the student of neo-Latin elegy is now much better served than in previous years. Introductions to the genre as a whole can be found in IJsewijn and Sacré 1990–8: 2.80–5, de Beer 2014 and Moul 2015: 45–7; the erotic side is surveyed by Parker 2012 and Braden 2010, complemented by Houghton 2013. Also valuable for general orientation are Fantazzi 1996 and Ludwig 1976. There are important collections of essays in Chappuis Sandoz 2011, Cardini and Coppini 2009 and Catanzaro and Santucci 1999; collections on individual authors include Auhagen and Schäfer 2001 (on Lotichius), Baier 2003 (on Pontano), Schäfer 2004b (on Secundus), and Kofler and Novokhatko forthcoming (on Landino), all in the NeoLatina series. The most significant recent monograph is Pieper 2008, which ranges considerably beyond its immediate subject (Landino’s Xandra). New texts with translations have appeared in the I Tatti Renaissance Library, published by Harvard University Press (see for instance Chatfield 2008 and Putnam 2009), and in editions from other presses (e.g. Murgatroyd 2000), although more remains to be done. The anthologies of Arnaldi et al. 1964, Laurens and Balavoine 1975, Perosa and Sparrow 1979, Nichols 1979 and McFarlane 1980 remain useful in offering a flavour of the range of material encompassed by neo-Latin elegiac poetry.

Renaissance lyrics are included in several anthologies, notably Nichols 1979, Perosa and Sparrow 1979 and Laurens 1975. Arnaldi et al. 1964, is excellent for fifteenth-century Latin poets in Italy; it includes introductory essays, Italian translations and brief commentary. For the origins of Catullan poetry Ludwig 1989b and Gaisser 1993. For texts of Pontano’s Parthenopeus and Hendecasyllabi, see Pontano 1948. For Hendecasyllabi alone: Pontano 2006, with translation. For the stylistic aspects of Pontano’s hendecasyllables, see Ludwig 1989: 175 and Schmidt 2003. There is an extensive discussion of Pontano and Catullus in Gaisser 1993; see also the articles in Baier 2003. For Catullan poetry in France the following are essential: Morrison 1955, 1956, 1963; McFarlane 1959–60; Ford 1993. Macrin’s odes have been edited by G. Soubeille: Macrin 1998. Schoolfield 1980 and Price 1996 both provide excellent short introductions to Joannes Secundus; Ellinger 1899 includes many Latin imitations of the Basia. Ginsberg 1986 discusses some interactions between Latin and French Catullan poetry.

For odes Maddison 1960, though dated, still has some useful information. Revard 2001 and 2009a discusses Pindaric odes. Both scholars treat vernacular as well as Latin poetry. For editions and translations of Landino, see Landino 1939 and (with translation) Landino 2008. Maïer 1966 discusses Poliziano as poet and philologist. Coppini 1998 is excellent on Poliziano’s poetry; there are other important papers in the same volume. Schäfer 1976 is an essential starting point for Conrad Celtis and other German Horatian poets. Celtis 2012, ed. Schäfer, is a modern edition with German translation. Essays on Celtis’ various works are collected in Auhagen, Lefèvre and Schäfer 2000. For Buchanan’s Psalm paraphrases, see Green 2000, 2009a, 2009b; for text, translation and commentary, see Green 2011.

There is a large bibliography on Marullo’s Hymni naturales. The commentaries of Coppini 1995 and Chomarat 1995 include translations, commentary and bibliography. For Macrin, see two recent editions, both with translation and commentary: Macrin 1998 for the odes, and Macrin 2010 for the hymns of 1537.

Apart from the brief remarks in IJsewijn and Sacré 1998 and the short entry in Brill’s Encyclopaedia of the Neo-Latin World (Porter 2014a), there is no overview of the genre of the early modern verse epistle in Latin. Dörrie 1968 (in German) presents the material for the subgenre of the heroic letter (for its reception in sixteenth-century France and some telling case studies see White 2009). For a flavour of early modern letter-writing in Latin, the best places to start are letter collections for which modern editions (and translations) exist (Secundus: Guillot 2007; Eobanus Hessus: Vredeveld 2004/2008; Boyd: Ritter 2010 (in German)). Works on ‘letters’ in general, with an emphasis on antiquity, provide the necessary background on the characteristics of the genre (e.g. Sykutris 1931 (in German); Thraede 1970 (in German); Reed 1997; Trapp 2003; Edwards 2005; Gibson and Morrison 2007; Ebbeler 2010. On the book of epistles as a particular poetic form see Wulfram 2008 (in German). Studies on early modern letters in the vernacular and letter-writing in this period are helpful for an understanding of aspects of the form and for insights into its role in early modern society (see e.g. Guillén 1986; Overton 2007: 1–31, on generic issues; Williamson 2001; Overton 2007, on English letters; Motsch 1974 (in German), on German letters). Besides actual letter-writing, there are theoretical works on letters and practical manuals (on those see esp. Poster and Mitchell 2007; also Chartier, Boureau and Dauphin 1997). For a collection of ‘Some Sources for Early Modern Letters’ see http://warburg.sas.ac.uk/research/completed-research-projects/scaliger/sources-early-modern-letters/.

A good overview of the history of neo-Latin satire is Ramos 2002: 157–229; shorter summaries are offered by IJsewijn 1976 and IJsewijn and Sacré 1998: 67–73; most recently, see Marsh 2014b and De Smet 2015. Cian 1923 remains useful for both medieval and humanist satire. The history of neo-Latin satire in the Netherlands has been traced by Tournoy 1998. Medical satires are discussed by Kivistö 2009. Balde’s satires have been treated by Classen 1976, Schäfer 1976, Stroh 2004 and several contributors in the collections of essays edited by Valentin 1986 and Freyburger and Lefèvre 2005; see also Kivistö 2014. Articles on individual satirists include Roloff 2003 (on Naogeorg), Citroni Marchetti 1976 (on Nomi and Sergardi) and Pepin 1994 (English translation and introduction to Sergardi’s satires).

For a broad introduction to neo-Latin pastoral, see the six articles by Grant 1955, 1956, 1957a, 1957b, 1961a, 1961b and his book-length descriptive survey of the genre 1965; see also McFarlane 1967; Marsh 2014a; Haan 2015 and (on neo-Latin theory of the pastoral) Nichols 1969. (On pastoral theory in general, see Empson 1935; Congleton 1952; Cooper 1977). Ford and Taylor 2006 contains a very useful collection of essays on neo-Latin pastoral. See also Paschalis 2007 for some excellent chapters on the reception of Theocritus and Virgil in neo-Latin (Sannazaro; Milton) and vernacular poetry. More generally, on classical pastoral and its European reception see, among others, Poggioli 1975; Lambert 1976; Halperin 1983; Patterson 1987; Chaudhuri 1989; Alpers 1996; Hubbard 1998; Skoie and Velázquez 2006 and Wilson-Okamura 2010.

For overview and discussion of the genre see Hofmann 1988b; IJsewijn and Sacré 1998: 24–45 and Haskell 2014a. On the earlier texts and Italian material in general, see Roellenbleck 1975; on the imitation of Virgil’s Georgics see Ludwig 1988. See Haskell 2003 and 2010 for Jesuit didactic poetry; Haskell 2013 on an Ovidian didactic poet; Haskell 1998a, Pantin 1999 and Gee 2008 on astronomical poetry; Haskell 2014b on medical didactic. Useful collections of essays include Haskell and Hardie 1999; Harder et al. 2007; and Ruys 2008.

There is no book-length history of neo-Latin epic: though Kallendorf 2014a (on epic) and Schaffenrath 2015 (on narrative poetry), in addition to this chapter, offer starting points. Few poems are available in modern critical editions. Many fifteenth-century epics remain only in manuscript, often in the original deluxe presentation volumes. IJsewijn and Sacré 1998 offer a general review of hexameter poetry; while Hofmann 2001 surveys the epic tradition from the fifteenth to the eighteenth centuries; Hofmann 1994 details five poems on Columbus’ voyages. Lippincott 1989 discusses Basini’s Hesperis, Filelfo’s Sforziad and Strozzi’s Borsiad in a review of fifteenth-century Italian court culture. For a new edition of the Sforziad see De Keyser 2016. A handlist of over eighty neo-Latin epics composed in France or on French themes in the sixteenth and seventeenth centuries can be found in Braun 2007. A list of Biblical epic, Latin and vernacular, can be found in Kirconnell 1973; see also Sayce 1955; Grant 1959; Lewalski 1966. Twenty-two poems on the Battle of Lepanto are now available with an English translation in the I Tatti Renaissance Library (Wright, Spence and Lemons 2014). A selection of Jesuit epic can be found in Society of Jesus 1654. Laird 2006 reviews the epic tradition in the New World.

Additional studies on neo-Latin drama in the Spanish-speaking world are available through the website TeatrEsco: Antiguo teatro escolar hispánico, hosted by the University of Valencia (parnaseo.uv.es/teatresco.htm); see in particular the contributions of Julio Alonso Asenjo. The databases compiled by the team at the Ludwig Boltzmann Institute for Neo-Latin Studies (http://neolatin.lbg.ac.at/research/neo-latin-tools) are valuable and growing. There are also helpful recent essays in: Meier, Meyer and Spanily 2004; Pinto 2006; Piéjus 2007; Glei and Seidel 2008; Meier, Ramakers and Beyer 2008; Meier and Kemper 2011; Bloemendal and Norland 2013; and Ford and Taylor 2013.