The word rēs is one of the most versatile and frequently used nouns in Latin. As a fifth declension feminine noun, it means "thing," "matter," "affair," or "circumstance." In compound expressions, it takes on specialized meanings: rēs pūblica (commonwealth/republic), rēs familiāris (family property/estate), rēs mīlitāris (art of war), and rēs novae (revolution/new things).
Q: What does rēs mean in Latin? A: Rēs is a feminine fifth declension noun meaning "thing," "matter," "affair," or "circumstance." It can refer to physical objects, abstract concepts, situations, or events.
In this lesson, we'll explore how rēs functions in conversational contexts through question-and-answer sequences. You'll see how Romans used this word in daily interactions, from discussing practical matters to philosophical concepts. The word appears in various positions within sentences to demonstrate natural Latin word order.
Course: Conversational Latin for English Speakers Level: Intermediate Topic: Fifth Declension Nouns - rēs Learning Objectives: Master the use of rēs in conversational contexts, understand its various meanings, practice natural Latin word order
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rēs is a fifth declension feminine noun with multiple meanings -
It forms important compound expressions (rēs pūblica, rēs familiāris, etc.) -
The word placement varies naturally in Latin sentences -
Context determines whether rēs refers to concrete things or abstract matters -
Question-answer pairs demonstrate authentic conversational usage
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38.1 Quae which rēs thing tibi to you hodiē today agenda to be done est? is?
38.2 Multae many rēs things mihi to me agendae to be done sunt are in in forō. forum.
38.3 Dē about quā which rē matter mēcum with me loquī to speak vīs? do you wish?
38.4 Dē about rē matter familiārī family nostrā our tēcum with you loquī to speak volō. I wish.
38.5 Num surely not aliqua any rēs thing tē you angit? troubles?
38.6 Rēs things pūblicae public mē me vehementer strongly angunt. trouble.
38.7 Quōmodo how sē itself rēs matter habet? holds?
38.8 Optimē very well rēs matter sē itself habet, holds, grātiās thanks tibi to you agō. I give.
38.9 Cūr why haec this rēs thing tantī of so much mōmentī importance est? is?
38.10 Quia because rēs matter nostra our agitur, is at stake, amīce. friend.
38.11 Quandō when dē about hīs these rēbus matters cōnstituēmus? shall we decide?
38.12 Crās tomorrow dē about omnibus all rēbus matters cōnstituāmus. let us decide.
38.13 Estne is there ūlla any rēs thing quam which emere to buy cupis? you desire?
38.14 Rēs things necessāriās necessary tantum only emere to buy cupiō. I desire.
38.15 Quibus with which rēbus things opus need est is tibi? to you?
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38.1 Quae rēs tibi hodiē agenda est? What task do you have to do today?
38.2 Multae rēs mihi agendae sunt in forō. I have many things to do in the forum.
38.3 Dē quā rē mēcum loquī vīs? About what matter do you wish to speak with me?
38.4 Dē rē familiārī nostrā tēcum loquī volō. I want to discuss our family finances with you.
38.5 Num aliqua rēs tē angit? Is something troubling you?
38.6 Rēs pūblicae mē vehementer angunt. Public affairs are greatly troubling me.
38.7 Quōmodo sē rēs habet? How are things going?
38.8 Optimē rēs sē habet, grātiās tibi agō. Things are going very well, thank you.
38.9 Cūr haec rēs tantī mōmentī est? Why is this matter of such great importance?
38.10 Quia rēs nostra agitur, amīce. Because our interests are at stake, my friend.
38.11 Quandō dē hīs rēbus cōnstituēmus? When shall we make decisions about these matters?
38.12 Crās dē omnibus rēbus cōnstituāmus. Let's decide about everything tomorrow.
38.13 Estne ūlla rēs quam emere cupis? Is there anything you want to buy?
38.14 Rēs necessāriās tantum emere cupiō. I only want to buy necessary things.
38.15 Quibus rēbus opus est tibi? What things do you need?
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38.1 Quae rēs tibi hodiē agenda est?
38.2 Multae rēs mihi agendae sunt in forō.
38.3 Dē quā rē mēcum loquī vīs?
38.4 Dē rē familiārī nostrā tēcum loquī volō.
38.5 Num aliqua rēs tē angit?
38.6 Rēs pūblicae mē vehementer angunt.
38.7 Quōmodo sē rēs habet?
38.8 Optimē rēs sē habet, grātiās tibi agō.
38.9 Cūr haec rēs tantī mōmentī est?
38.10 Quia rēs nostra agitur, amīce.
38.11 Quandō dē hīs rēbus cōnstituēmus?
38.12 Crās dē omnibus rēbus cōnstituāmus.
38.13 Estne ūlla rēs quam emere cupis?
38.14 Rēs necessāriās tantum emere cupiō.
38.15 Quibus rēbus opus est tibi?
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Rēs belongs to the fifth declension, which contains relatively few nouns in Latin. Here's how it declines:
Singular: -
Nominative: rēs (thing) -
Genitive: reī (of a thing) -
Dative: reī (to/for a thing) -
Accusative: rem (thing) -
Ablative: rē (by/with/from a thing)
Plural: -
Nominative: rēs (things) -
Genitive: rērum (of things) -
Dative: rēbus (to/for things) -
Accusative: rēs (things) -
Ablative: rēbus (by/with/from things)
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Gender confusion: English speakers often assume rēs is masculine or neuter because "thing" feels neutral in English. Remember: rēs is FEMININE. -
Declension confusion: Students sometimes try to decline rēs as third declension. The genitive reī (not *reris) identifies it as fifth declension. -
Singular/plural ambiguity: The nominative and accusative forms rēs can be either singular or plural. Context determines number. -
Compound expressions: When rēs combines with adjectives (rēs pūblica, rēs familiāris), both words must agree in case, number, and gender.
Unlike English "thing," which is quite informal, Latin rēs appears in formal and informal contexts alike. Where English might use different words (matter, affair, situation, property), Latin uses rēs with different modifiers.
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Identify the meaning from context: Is it a physical thing, an abstract matter, or part of a fixed expression? -
Determine the required case: -
Subject = nominative (rēs) -
Direct object = accusative (rem/rēs) -
After prepositions = case required by preposition -
Check agreement: Any adjectives must be feminine and match the case/number of rēs -
Common expressions to memorize: -
rēs pūblica (state/republic) -
rēs familiāris (family property) -
rēs gestae (deeds/achievements) -
rēs novae (revolution) -
quōmodo sē rēs habet? (how are things?)
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Declension: Fifth -
Gender: Feminine -
Stem: r- -
Key forms: rēs, reī, rem, rē (singular); rēs, rērum, rēbus (plural) -
Special notes: Long ē in all forms except rem
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For English speakers learning conversational Latin, understanding how Romans used rēs reveals much about their worldview. The word's flexibility mirrors the Roman practical mindset—one word efficiently covers what English splits into many.
In daily conversation, Romans used rēs constantly. The greeting "Quōmodo sē rēs habet?" functioned like our "How are things?" or "How's it going?" The response "Optimē rēs sē habet" meant "Things are great!"
The phrase rēs pūblica (literally "public thing") shows how Romans conceptualized their state—not as an abstract entity but as the shared concern of all citizens. This differs from the Greek politeia which emphasized the citizen body itself.
Rēs familiāris encompassed all family property and financial matters. When Romans discussed dē rē familiārī, they meant serious financial planning, not casual money talk. This reflects the Roman paterfamilias system where the family head managed all property.
In business contexts, rēs appeared in legal formulas. "Rēs nostra agitur" (our matter is at stake) was a way of saying "this affects us directly." The phrase emphasized shared interest and urgency.
The expression rēs novae (new things) specifically meant political revolution or upheaval. Romans, valuing tradition and stability, viewed "new things" with suspicion. This conservative attitude permeates Latin literature.
Understanding these cultural layers helps modern Latin speakers use rēs authentically in conversation, not just grammatically correctly.
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From Erasmus's Colloquiā Familiāria, "Convīvium Religiōsum":
"Nōn enim rēs externa aut corporea reddit hominem beātum aut miserum, sed animus prō suā quisque conditiōne vel fēlīcem reddit vel īnfēlīcem. Quārē rēctē dictum est ā sapientibus: Rēs tua tibi nōn est, nisi eā rēctē ūtāris."
Part F-A (Interleaved Text)
Nōn not enim for rēs thing externa external aut or corporea bodily reddit makes hominem man beātum blessed aut or miserum, wretched, sed but animus mind prō according to suā its own quisque each one's conditiōne condition vel either fēlīcem happy reddit makes vel or īnfēlīcem. unhappy. Quārē wherefore rēctē rightly dictum said est it is ā by sapientibus: wise men: Rēs thing tua your tibi to you nōn not est, is, nisi unless eā it rēctē rightly ūtāris. you use.
Nōn enim rēs externa aut corporea reddit hominem beātum aut miserum, sed animus prō suā quisque conditiōne vel fēlīcem reddit vel īnfēlīcem. Quārē rēctē dictum est ā sapientibus: Rēs tua tibi nōn est, nisi eā rēctē ūtāris.
For it is not any external or bodily thing that makes a person happy or miserable, but each person's mind according to its condition makes one either happy or unhappy. Therefore it has been rightly said by wise men: Your possession is not yours unless you use it properly.
Erasmus uses rēs here in both its concrete sense (external possessions) and its philosophical sense (one's circumstances). The passage contrasts rēs externa with the animus, showing how humanist philosophy adapted Stoic ideas for Christian readers. The final maxim "Rēs tua tibi nōn est, nisi eā rēctē ūtāris" became proverbial, teaching that ownership requires proper use.
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rēs externa: nominative singular with feminine adjective -
Rēs tua: nominative with possessive adjective agreeing in gender/number -
eā: ablative singular feminine pronoun referring to rēs -
conditiōne: ablative of accordance with prō -
The parallel structure (beātum aut miserum... fēlīcem vel īnfēlīcem) shows careful rhetorical balance
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This is an excellent dialogue between a Magister (Teacher) and Discipulus (Student) about philosophy and virtue. Here's the complete translation:
38.16 T: What thing do you most desire?
38.17 S: I desire incorporeal things more than corporeal things.
38.18 T: Why do visible things not delight you?
38.19 S: Because these things perish quickly.
38.20 T: Which thing never perishes?
38.21 S: Virtue alone of all things is immortal.
38.22 T: Surely public affairs do not move you?
38.23 S: Matters of philosophy move me more than affairs of state.
38.24 T: When do you meditate about these matters?
38.25 S: I am accustomed to meditate daily about eternal matters.
38.26 T: Is there anything about which you doubt?
38.27 S: I still doubt about many things.
38.28 T: How shall we understand obscure things?
38.29 S: By study and patience all things become clear.
38.30 T: You have spoken very well; you progress in matters of philosophy.
- Virtue over materialism (rēs incorporeās vs. corporeās) - Philosophy over politics (matters of philosophy > affairs of state) - Eternal contemplation (cottīdiē... aetērnīs) - Knowledge through diligence (studiō et patientiā)
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38.16 Magister: Quid est rēs quam maximē cupis? Teacher: What is the thing you desire most?
38.17 Discipulus: Rēs incorporeās magis quam corporeās cupiō. Student: I desire incorporeal things more than physical ones.
38.18 M: Cūr rēs vīsibilēs tē nōn dēlectant? T: Why don't visible things please you?
38.19 D: Quia hae rēs celeriter pereunt. S: Because these things perish quickly.
38.20 M: Quae rēs numquam perit? T: What thing never perishes?
38.21 D: Virtūs sōla ex omnibus rēbus immortālis est. S: Virtue alone of all things is immortal.
38.22 M: Num rēs pūblicae tē movent? T: Do public affairs interest you at all?
38.23 D: Rēs philosophiae mē magis quam rēs cīvitātis movent. S: Philosophical matters interest me more than civic affairs.
38.24 M: Quandō dē hīs rēbus meditāris? T: When do you meditate on these matters?
38.25 D: Cottīdiē dē rēbus aetērnīs meditārī soleō. S: I usually meditate daily on eternal matters.
38.26 M: Estne aliqua rēs dē quā dubitās? T: Is there anything about which you have doubts?
38.27 D: Dē multīs rēbus adhūc dubitō. S: I still have doubts about many things.
38.28 M: Quōmodo rēs obscūrās intellegēmus? T: How shall we understand obscure matters?
38.29 D: Studiō et patientiā omnēs rēs clārāe fīunt. S: Through study and patience all things become clear.
38.30 M: Optimē dīxistī, in rēbus philosophiae prōgrederis. T: You've spoken excellently; you're making progress in philosophy.
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38.16 Magister: Quid est rēs quam maximē cupis?
38.17 Discipulus: Rēs incorporeās magis quam corporeās cupiō.
38.18 M: Cūr rēs vīsibilēs tē nōn dēlectant?
38.19 D: Quia hae rēs celeriter pereunt.
38.20 M: Quae rēs numquam perit?
38.21 D: Virtūs sōla ex omnibus rēbus immortālis est.
38.22 M: Num rēs pūblicae tē movent?
38.23 D: Rēs philosophiae mē magis quam rēs cīvitātis movent.
38.24 M: Quandō dē hīs rēbus meditāris?
38.25 D: Cottīdiē dē rēbus aetērnīs meditārī soleō.
38.26 M: Estne aliqua rēs dē quā dubitās?
38.27 D: Dē multīs rēbus adhūc dubitō.
38.28 M: Quōmodo rēs obscūrās intellegēmus?
38.29 D: Studiō et patientiā omnēs rēs clārāe fīunt.
38.30 M: Optimē dīxistī, in rēbus philosophiae prōgrederis.
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In philosophical dialogue, rēs takes on nuanced meanings that English speakers must grasp: -
Abstract vs. Concrete: -
rēs corporeae = physical/material things -
rēs incorporeae = immaterial/spiritual things -
rēs vīsibilēs = visible things -
rēs aetērnae = eternal matters -
Philosophical Phrases: -
rēs philosophiae = philosophical matters (genitive of definition) -
in rēbus philosophiae = in philosophical matters (locative sense) -
dē rēbus = concerning matters (philosophical topics) -
Word Order in Dialogue: Notice how word order creates emphasis: -
Rēs incorporeās... cupiō (rēs fronted for contrast) -
hae rēs celeriter pereunt (demonstrative + rēs for emphasis) -
ex omnibus rēbus (prepositional phrase splitting for style) -
Comparative Constructions: -
magis quam + accusative (rēs incorporeās magis quam corporeās) -
Shows preference between types of rēs -
Interrogative Patterns: -
Quae rēs...? = What thing...? -
Quid est rēs quam...? = What is the thing which...? -
Estne aliqua rēs...? = Is there any thing...?
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Over-translating rēs: Sometimes rēs simply means "aspect" or "element," not always "thing" -
Missing genitive relationships: "rēs philosophiae" = matters OF philosophy -
Ignoring emphasis: Word order in philosophy signals what's being contrasted
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M: and D: abbreviations are common in Latin dialogues -
Responses often echo the grammar of questions -
Philosophical Latin favors abstract vocabulary paired with rēs
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This lesson is part of the Latinum Institute's innovative Latin Reading Course, designed specifically for autodidacts learning conversational Latin. The course, developed by Evan der Millner BA MA (Cantab. NZ, London), represents over 15 years of experience in creating online language learning materials since 2006.
The method employed in these lessons draws from the pedagogical approaches detailed at latinum.substack.com and latinum.org.uk. Each lesson features: -
Granular interlinear glossing in Part A, allowing beginners to see exact word-to-word correspondences 38.16 Magister: Teacher: Quid what est is rēs thing quam which maximē most cupis? you desire?
38.17 Discipulus: Student: Rēs things incorporeās incorporeal magis more quam than corporeās corporeal cupiō. I desire.
38.18 M: T: Cūr why rēs things vīsibilēs visible tē you nōn not dēlectant? delight?
38.19 D: S: Quia because hae these rēs things celeriter quickly pereunt. perish.
38.20 M: T: Quae which rēs thing numquam never perit? perishes?
38.21 D: S: Virtūs virtue sōla alone ex from omnibus all rēbus things immortālis immortal est. is.
38.22 M: T: Num surely not rēs things pūblicae public tē you movent? move?
38.23 D: S: Rēs affairs philosophiae of philosophy mē me magis more quam than rēs affairs cīvitātis of state movent. move.
38.24 M: T: Quandō when dē about hīs these rēbus matters meditāris? do you meditate?
38.25 D: S: Cottīdiē daily dē about rēbus matters aetērnīs eternal meditārī to meditate soleō. I am accustomed.
38.26 M: T: Estne is there aliqua any rēs thing dē about quā which dubitās? you doubt?
38.27 D: S: Dē about multīs many rēbus things adhūc still dubitō. I doubt.
38.28 M: T: Quōmodo how rēs things obscūrās obscure intellegēmus? shall we understand?
38.29 D: S: Studiō by study et and patientiā patience omnēs all rēs things clārāe clear fīunt. become.
38.30 M: T: Optimē very well dīxistī, you have spoken, in in rēbus matters philosophiae of philosophy prōgrederis. you progress.
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