Nature became a distinguished allegorical figure in French literature during the thirteenth century. Her use then and earlier was based on Latin literature and tradition. Formerly' I showed that Natura was most conspicuously developed by Latin allegorists of the twelfth century, Bernard Silvester, Jean de Hauteville, and Alan of Lille. Two chief conceptions underlay their employment of her. First, Bernard in his De Universitate Mundi presented a theory as to the construction of the universe and the creation of man, a theory which he derived from Plato's Timaeus and modifications of it. Second, Jean in Archithrenius and Alan in De Planctu Naturae and Anticlaudianus taught the Stoic moral doctrine that man should live according to the laws of nature. Thus principles of natural philosophy and of ethics appeared in figurative garb. Yet these substantial uses do not mark the scope of Natura in Latin. In fact she appeared most frequently in unsustained personification. The three occasions thus comprised in Latin are the basis for the employment of Nature in Old French. The interest in the goddess proved more incidental for cosmic theory than for moral doctrine. She was personified in every sort of poem. She was used as a literary device or ornament, either as a brief personification or else as an allegorical figure serving to convey, somewhat frigidly, such an emotion as grief at death. Occasionally she represented a concept or principle in which the poet had sufficient interest to allow her chief part in an extended allegory. This paper will consider her in special personifications and in more important circumstances, as in the Roman de la Rose, Les ichecs Amoureux, works on alchemy, encyclopedias, and the like.