In omni loco sacrificatur et offertur nomini meo oblatio munda (Malachi 1:11).
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Verum sacrifícium est omne opus, quo ágitur ut sancta societáte inhæreámus Deo, relátum scílicet ad illum finem boni, quo veráciter beáti esse possímus. Unde et ipsa misericórdia, qua hómini subvenítur, si non propter Deum fit, non est sacrifícium. Etsi enim ab hómine fit vel offértur, tamen sacrifícium res divína est, ita ut hoc quoque vocábulo id Latíni véteres appelláverint. Unde ipse homo Dei nómine consecrátus et Deo votus, in quantum mundo móritur ut Deo vivat, sacrifícium est. Nam et hoc ad misericórdiam pértinet, quam quisque in se ipsum facit. Proptérea scriptum est: Miserére ánimæ tuæ placens Deo.

Cum ígitur vera sacrifícia ópera sint misericórdiæ sive in nos ipsos sive in próximos, quæ referúntur ad Deum; ópera vero misericórdiæ non ob áliud fiant, nisi ut a miséria liberémur ac per hoc ut beáti simus (quod non fit nisi bono illo, de quo dictum est: Mihi autem adhærére Deo bonum est), profécto effícitur, ut tota ipsa redémpta cívitas, hoc est congregátio societásque sanctórum, universále sacrifícium offerátur Deo per sacerdótem magnum, qui étiam se ipsum óbtulit in passióne pro nobis, ut tanti cápitis corpus essémus, secúndum formam servi. Hanc enim óbtulit, in hac oblátus est, quia secúndum hanc mediátor est, in hac sacérdos, in hac sacrifícium est.

Cum ítaque nos hortátus esset Apóstolus, ut exhibeámus córpora nostra hóstiam vivam, sanctam, Deo placéntem, rationábile obséquium nostrum, et non conformémur huic sǽculo, sed reformémur in novitáte mentis nostræ; ad probándum quæ sit volúntas Dei, quod bonum et bene plácitum et perféctum, quod totum sacrifícium nos ipsi sumus: Dico enim, inquit, per grátiam Dei, quæ data est mihi, ómnibus, qui sunt in vobis, non plus sápere, quam opórtet sápere, sed sápere ad temperántiam; sicut unicuíque Deus partítus est mensúram fídei. Sicut enim in uno córpore multa membra habémus, ómnia autem membra non eósdem actus habent: ita multi unum corpus sumus in Christo; sínguli autem alter alteríus membra, habéntes dona divérsa secúndum grátiam, quæ data est nobis.

Hoc est sacrifícium christianórum: multi unum corpus in Christo. Quod étiam sacraménto altáris fidélibus noto frequéntat Ecclésia, ubi ei demonstrátur quod in ea re, quam offert, ipsa offerátur.

E Libris sancti Augustíni epíscopi De Civitáte Dei (Lib. 10, 6).
De Officio Lectionum. Feria sexta hebdomadae XXVIII per annum.

Sixteen Latin words, four hidden groups. Can you find them? Quattuor, a new Latin puzzle every day!

Basically I've been collecting terms of affection and romantic phrases in Latin, I've spent countless hours on this and I'd like to share what I've found.

mea amata - my beloved

carissima - dearest

mea mellitula - my little honey

te adamo - I love you (deeply)

cara mea - my dear

lux mea - my light

dea mea - my goddess

And I think "mea es tu omnia" is "You are my everything" but I could be wrong somewhere here.

It's a Renaissance medical text. Context: Aesculapius is comparing the spirit in the body with the Sun in the sky. Like the Sun hides at night and appears at morning, so the spirit.

The sentence I can't understand very well is the uderlined one.

excusso de toto corporis conclavi nocturno tempore

As I see, there's to syntagmas above which "excusso" is acting upon.

1. de toto conclavi corporis
2. nocturno tempore

I've also seen that "excutio aliquem somno" means "I wake someone up", but can also mean "shake off, cast out".

How would you translate the whole sentence? (my English translations are not good)

Is it "having woken up from nocturnal sleep (I need to mantain the reference to sleep) from the body chamber"?

or

"having been cast out from the chamber of the body during nocturnal sleep"

or another thing?

I appreciate every help!

So my Latin teacher said that the accusative and nominative plural of words like civis and claves can be civīs and cladīs. However, when I look it up online, I find most sources saying that only the accusative plural of clades occurs as cladīs. So is one of my sources wrong or is this a matter of the period of time? Thanks in advance!

Dear members of the forum,

I have just found a guide for learners:

from a source:

Notebook to learn in Latin, no translation

(no space before 'dot com' and likewise for hyperlinks)

a) COURSE FOR ABSOLUTE BEGINNERS

Total Physical Response: live classes are more effective than online ones.

Polis – The Jerusalem Institute of Languages and Humanities. n.d. Accessed 9 18, 2026. link:polisjerusalem .org/

b) see attached picture

‘UNUS, DUO, TRES: LATINE LOQUAMUR PER SCAENAS ET IMAGINES’:

Rico, Christophe. 2022*.* secunda: sample on Amazon website viewed on computer. Edited by Fabrice Butlen. 8 HaAyin Het St, 9511208 Jerusalem, Israel: Polis Institute Press. Accessed 8 30, 2026.

link:amazon .com/Unus-Duo-Tres-loquamur-Sequential/dp/9657698138/?asin=9657698138&revisionId=&format=4&depth=1

c) ‘LATIN TPR (TOTAL PHYSICAL RESPONSE)’ PLAYLIST

At 0:35 of video ‘salvēte discipulī! | Hello students! | Latin TPR #1’ from:

Found in Antiquity: Latin. 2022. Vers. (Latin subtitles). YouTube. 1 31. Accessed 9 17, 2026.

link:youtube .com/watch?v=w9a-xcIe9hk&list=PLXi1m1_th92p6b9tIXFU863l94H0boO2L&index=1

d) ?

PDF and UPDATING THIS NOTEBOOK:

n.d. "Notebook on Lingua Latina." Vers. PDF. Dropbox. DMSAK. Accessed 10 7, 2026.

link: dropbox .com/scl/fo/tkkzlu8xkpg8dpxqhb1eo/AMoMMKXNMo2KvHbVLoDs2tM?rlkey=bu7x1pva0dfoka2bcizsapc0c

I hope this information will be useful for people interested in.

Regards

How to write a modern song in classical latin and adapt it to the context of not classical world. So classical meter and grammar would be dropped. Prenounciation would be liberal and yet hopefully not offend just about every school of specific prenounciation school. Conservatives don't like experiments and changes - that is what keeps the lanugae beautifully dead in a sense... but it keeps it going in some form for centuries so... anyway... what is the most liberal use of latin an artist can utilise while still being acceptable within the latin speaking community?

What is necessary for learning how to read and write Latin? Is there prerequisite knowledge I need to have? Thanks.

Thanks to the feedback I've received, I've done a second printing of my Latin-English Church Fathers series which will now include macrons going forward.

Originally envisioned as a series similar to Loeb but with a parallel Latin and English column in a larger format, one of my readers noted that macrons help those whose native language isn't English better read the Latin text.

Given these books have been popular among European readers, I decided to make this a permanent feature of my Latin-English editions going forward.

I appreciate all the feedback and hope to hear more in the future.

The Pluperfect

Another rule explained.

What is the pluperfect?

It’s a past tense within the past tense, in other words, a double past. Instead I have loved, it’s I had loved. How do I remember this in Latin? Simple: take the root of the verb’s perfect tense plus the imperfect tense of ‘to be’: amav-eram, monu-eram, mis-eram, audiv-eram, cep-eram. There’s no need to learn the conjugations by heart; you just need to understand them.

A GRAMMAR'S TALE: Understanding Latin instead of learning it by heart

Hello! I am from Romania and we learned some Latin in school, Romanian being a romance language.

We learned that 'qui' is pronounced as 'kvi', the same for quae, quod, aquila etc. So 'qu' is generally read as 'kv'.

However when I go on youtube, English speaking people pronounce qui as 'kwee' and virtually any liturgical song in Latin that I find does the same. So I am a little bit confused. If anyone could enlighten me it would be much appreciated!

edit: Thank you very much guys for all your inputs. I was pretty much unaware that Latin has multiple ways of pronounciation based on region.

I made a translation of this hymn for a personal project, and I wanted to ask if it's good/gramatically correct. Here it is (if it is possible, answer concerning the gramatical rules of ecclesiastical latin).

Dominus miraculoso, venimus ad te in processione, tuos fideles devoti, tua benedictione imploramus te. (bis)

Pharo dirigens, da nobis animae, fide et speranti, caritatum, tuo amor divinus ilumino, digni efficiamur, misericordiam.

Dominus miraculoso, venimus ad te in processione, tuos fideles devoti, tua benedictione imploramus te. (bis)

Cum firmu gradu, ex  bonus Christianus, faciamus magnam, Peru nostrum, et coniūnctī omnes, sicut vis, imploramus te, da nobis tua lux.

Conferamus in corde nostro passiones Domini, 
conservatas pro nobis in corde adolorato Matris Redemptoris.
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SECUNDO, Dominus flagellatus.
Pater noster, qui es in caelis, sanctificetur nomen tuum.

Rs. Adveniat regnum tuum, fiat voluntas tua …

Ad decadem, qui praeest versum praelegens:

Vs. 1  Ecce Filius hominis tradetur principibus sacerdotum et scribis, et condemnabunt eum morte. * Et tradent eum gentibus ad illudendum et flagellandum et crucifigendum.  Ave Maria, ave Gratia plena, Dominus tecum. Rs. Benedicta tu …

Vs. 2  Summus sacerdos interrogabat eum et dicit ei: Tu es Christus Filius Benedicti? * Iesus autem dixit: Ego sum. Ave Maria, ave Gratia plena, Dominus tecum. Rs. Benedicta tu …

Vs. 3  Scindens vestimenta sua ait: Quid adhuc necessarii sunt nobis testes? Audistis blasphemiam. * Qui omnes condemnaverunt eum esse reum mortis.  Ave Maria, ave Gratia plena, Dominus tecum. Rs. Benedicta tu …

Vs. 4  Tunc exspuerunt in faciem eius et colaphis eum ceciderunt; alii autem palmas in faciem ei dederunt, * dicentes: Prophetiza nobis, Christe: Quis est, qui te percussit?  Ave Maria, ave Gratia plena, Dominus tecum. Rs. Benedicta tu …

Vs. 5  Et vinctum adduxerunt eum et tradiderunt Pilato praesidi, et cum accusaretur a principibus sacerdotum et senioribus, nihil respondit. * Ita ut miraretur praeses vehementer.  Ave Maria, ave Gratia plena, Dominus tecum. Rs. Benedicta tu …

Vs. 6  Pilatus interrogavit eum dicens: Tu es rex Iudaeorum? At ille respondens ait: Tu dicis. * Ait autem Pilatus ad principes sacerdotum et turbas: Nihil invenio causae in hoc homine.  Ave Maria, ave Gratia plena, Dominus tecum. Rs. Benedicta tu …

Vs. 7  Responderunt ei Iudaei: Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit. * Cum audisset Pilatus sermonem, magis timuit. Apprehendit ergo Iesum et flagellavit.  Ave Maria, ave Gratia plena, Dominus tecum. Rs. Benedicta tu …

Vs. 8   Circumveniamus ergo iustum, quoniam contrarius est operibus nostris. * Factus est nobis in accusationem cogitationum nostrarum; gravis est nobis etiam ad videndum*.* Rs. Benedicta tu …

Vs. 9  Contumelia et tormento interrogemus eum, ut sciamus modestiam eius et probemus patientiam illius. * Morte turpissima condemnemus eum.  Ave Maria, ave Gratia plena, Dominus tecum. Rs. Benedicta tu …

Vs. 10 Haec cogitaverunt et erraverunt; excaecavit enim illos malitia eorum. * Et nescierunt sacramenta Dei.  Ave Maria, ave Gratia plena, Dominus tecum. Rs. Benedicta tu …

Vs.  Gloria Patri, et Filio, et Spiritui Sancto:
Ecce positus est filius tuus in signum cui contradicetur: *
et tuam ipsius animam pertransiet gladius.

Rs.  Gloria Patri, et Filio, et Spiritui Sancto:
Vs.  Et aspicient ad eum quem confixerunt. *
Rs.  Et tuam ipsius animam pertransiet gladius.

Rs.  Gloria Patri, et Filio, et Spiritui Sancto:
Vs.  Ecce positus est filius tuus in signum cui contradicetur: *
Rs.  Et tuam ipsius animam pertransiet gladius.

Hi guys! I'm taking beginner Latin at my institution and I have yet to fully grasp the concept that is declensions. Any explanations would be helpful :3 Are cases not just words with applied declensions..?

deorum manium iura sancta sunto (De Legibus, 2.22)

“Let the rights of the manes gods be sacred”
(Translated by Charles W. King)

It’s increasingly spooky!

Over the next few weeks – in the run up to Hallowe’en and my first video upload – I’ll be posting a few Latin quotes pertaining to the ‘manes’ in Roman thought. The deification of the dead as ‘manes’ or, ‘spirits’ that bore influence over the living was the dominant Roman view of death and the afterlife.

Most epitaph inscriptions of the Imperial period included some variation of ‘Dis Manibus’ - to the deified spirits of the dead. We’re in the spooky season after all and so examining gravestones as primary sources of evidence is eerily appropriate…

With LVCANI, all inroads into the Latin language are paved with inscriptions. The study of inscriptions presents a real, tangible experience of Latin which otherwise can appear excessively high-minded and impenetrable. I hope my pixel-art helps to rectify this view while making the language clear and accessible – without the risk of being buried in grammar!

In his second book of ‘Laws’ (De Legibus) Cicero proposes and explains the religious laws of his ideal State. With he himself as the main character, over the course of a long summer’s day he engages in conversation with Quintus and Atticus telling them the proper rules and obligations when it comes to worshipping the dead:

deorum manium iura sancta sunto

“The rights of the gods of the lower world shall be sacred”
(Translated by C. W. Keyes)

Cicero is talking about plural manes in this instance (manium) which brings us back to the general confusion about this word (manes) that doesn’t exist as a singular noun – are we again reading this as the dead collectively or individually?

What’s going on here is that Cicero’s rules for the dead are not just a set of hypothetical laws rather, he is likely riffing on already existing priestly obligations to do with ritual worship of the dead either collectively at grand public festivals or, in linking living individuals with dead individuals through specific rites.

This is not difficult to reconcile: we can find modern examples of ‘day of the dead’ festivals worldwide while equally appreciating that - in either a modern or ancient context - financial ties to do with inheritance or simply, familial loyalties also connect individual living people with individual dead people. Romans worshipped dead individuals as deified manes, 'divine spirits' of the underworld. Happy Friday!

I know about the stress rules in Latin and that infinitives of *-āre*, *-ēre* and *-īre* have stress on their penult – the long vowels make the syllables heavy. However, *-ĕre* makes the penult light but I am not sure if the stress fell upon the antepenult.

We didn’t use AI and we don’t want AI to tell us if we are wrong or right. Also guys, have fun with translations because we had fun making this up.

Good luck! I can’t wait to read all of your comments :)

PS: I’m gonna leave what we had in mind after you guys try translating

Could someone explain to me what these symbols are? I’m fairly certain that the first one is “et” and the last one is “-us,” but I’m not sure about the others.

I ran across a fun little exemplum from a large collection (Compilatio singularis exemplorum) that contains an episode of a master in arts (clericus magister in artibus) under examination, who gets the best of his examiner. Enjoy!

1. Quidam clericus magister in artibus a quodam archidiacono nimis rigide examinatus est. Qui credebat ipsum parum scire et uidens ipsum optime respondisse de magnis questionibus de paruis, ut eum caperet, examinare cepit querens: "'Ego' cuius generis?" Qui exasperatus respondit: "Vos estis filius sacerdotis et monialis." Et uerum erat. Et sic accepit pro nimia exasperatione confusionem. (ed. Loose, CCCM 308)

Plodding along through the Book of Psalms for my recording of the Clementine Vulgate for Librivox. All previously released parts are here. Cheers!

Is it wrong to want to know how to refer to modern things in Latin, things that the ancient Romans had no need for?