← Iānuae Latīnitātis Vestibulum
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Salvēte, discipulī cārissimī! Hodiē novam sectiōnem incipiēmus: Dē Homine — “On Man.” Post animālia, nunc nōs ipsōs spectābimus. Quid est homō? Corpus et animus. Quid agimus? Varia — corpore et animō.
Greetings, dearest students! Today we shall begin a new section: On Man. After animals, now we shall look at ourselves. What is man? Body and mind. What do we do? Various things — with body and mind.
Haec sectiō est cor Vestibulī. Nam linguam discimus nōn sōlum ut dē mundō loquāmur, sed etiam ut nōs ipsōs intellegāmus. Corpora nostra mīrābilia sunt: caput cerebrō replētum, capillīs tēctum, vultū apertum. Nūllum membrum frūstrā datum est — omnia ad aliquid ūtilia sunt.
This section is the heart of the Vestibulum. For we learn language not only so that we may speak about the world, but also so that we may understand ourselves. Our bodies are wonderful: the head filled with brain, covered with hair, open at the face. No member is given in vain — all are useful for something.
Discāmus igitur vocabula corporis hūmānī — et simul discāmus quid sit esse hominem.
Let us learn therefore the vocabulary of the human body — and at the same time let us learn what it is to be human.
Ē tenebrīs Lēšnēnsibus, Iōannēs Āmos Comēnius
Nōs we agimus do varia various things corpore with the body et and animō. with the mind. Caput the head replētur is filled cerebrō, with the brain, tegitur is covered capillīs, with hair, exceptō except for vultū. the face. Nūllum no membrum member frūstrā in vain datum given est. is.
Nōs agimus varia corpore et animō — This opening sentence establishes the dual nature of human activity: physical (corpore) and mental (animō). The ablatives are ablatives of means or instrument.
Caput replētur cerebrō — The verb repleō (”to fill up”) takes the ablative of the thing with which something is filled. The passive replētur means “is filled.”
Tegitur capillīs, exceptō vultū — The head is covered with hair (capillīs), except for the face (vultū). The word capillus refers specifically to head hair (compare pilus for body hair). Exceptō vultū is an ablative absolute: “the face having been excepted” → “except for the face.”
Nūllum membrum frūstrā datum est — A philosophical observation: every part of the body has a purpose. This reflects the teleological worldview common in Comenius’s time — nature does nothing in vain (nātūra nihil frūstrā facit).
Nōs agimus varia corpore et animō. We do various things with body and mind.
Caput replētur cerebrō. The head is filled with the brain.
Tegitur capillīs, exceptō vultū. It is covered with hair, except for the face.
Nūllum membrum frūstrā datum est. No member is given in vain.
Nōs agimus varia corpore et animō. Caput replētur cerebrō, tegitur capillīs, exceptō vultū. Nūllum membrum frūstrā datum est.
When passive verbs describe filling, covering, or equipping, Latin uses the ablative for the material:
Verbum Exemplum Significātiō repleō Caput replētur cerebrō The head is filled with the brain tegō Tegitur capillīs It is covered with hair ōrnō Ōrnātur gemmīs It is adorned with gems armō Armātur gladiō He is armed with a sword
This is the same ablative of instrument/means we saw with acūleō pungunt — no preposition needed.
Exceptō vultū is an ablative absolute using the perfect passive participle of excipiō (”to take out, except”): -
excipiō, excipere, excēpī, exceptum — to take out, receive, except -
exceptō — (with something) having been excepted → “except for”
This construction is common with participles like exceptō, inclūsō, adhibitō: -
Omnēs vēnērunt, exceptīs puerīs — All came, except the boys -
Exceptō rēge, omnēs fūgērunt — Except for the king, all fled
Latin distinguishes several words for aspects of the self:
Vocābulum Significātiō corpus, corporis (n.) body (physical) animus, -ī (m.) mind, spirit, soul (rational/emotional) anima, -ae (f.) breath, life, soul (vital principle) mēns, mentis (f.) mind, intellect (thinking faculty)
Animus is broader than mēns — it includes emotions, will, and character as well as intellect.
Nōmen Gen. Sing. Genus Significātiō caput, capitis capitis n. head cerebrum, -ī cerebrī n. brain capillus, -ī capillī m. hair (of head) vultus, -ūs vultūs m. face, countenance membrum, -ī membrī n. limb, member
Note: Vultus is fourth declension (genitive vultūs, not vultī).
Vocābulum Pars Ōrātiōnis Significātiō agō, agere, ēgī, āctum verbum to do, drive, act varius, -a, -um adiectīvum various, diverse corpus, corporis (n.) nōmen body animus, -ī (m.) nōmen mind, spirit caput, capitis (n.) nōmen head repleō, replēre, replēvī, replētum verbum to fill up cerebrum, -ī (n.) nōmen brain tegō, tegere, tēxī, tēctum verbum to cover capillus, -ī (m.) nōmen hair (of head) excipiō, excipere, excēpī, exceptum verbum to except, receive vultus, -ūs (m.) nōmen face, countenance membrum, -ī (n.) nōmen limb, member frūstrā adverbium in vain
Ōlim once membra the limbs corporis of the body inter among sē themselves dīxērunt said sē themselves labōrāre to labor dum while venter the stomach ōtiōsus idle iacēret. lay. “Nōs “we manūs,” hands,” inquiunt, they say, “cibum “food capimus catch et and ad to ōs the mouth portāmus. carry. Nōs “we dentēs teeth cibum the food mandimus. chew. Nōs “we pedēs feet corpus the body tōtum whole portāmus. carry. Venter the stomach autem however nihil nothing facit does — sōlum only accipit!” receives!”
Placuit it pleased igitur therefore membrīs the limbs ventrem the stomach nōn not iam any longer alere. to feed. “Nōn “not amplius any more labōrābimus,” will we labor,” inquiunt. they say. “Venter “the stomach per by sē itself vīvat!” let it live!”
Manūs the hands igitur therefore cibum food capere to catch dēsiērunt. ceased. Dentēs the teeth mandere to chew dēsiērunt. ceased. Pedēs the feet ambulāre to walk nōluērunt. refused.
Sed but post after paucōs a few diēs days membra the limbs dēbilia weak facta made sunt. were. Manūs the hands tremēbant; were trembling; pedēs the feet vacillābant; were tottering; oculī the eyes cernere to see vix scarcely poterant. were able. Tōtum the whole corpus body languēbat. was languishing.
Tum then membra the limbs intellēxērunt understood ventrem that the stomach nōn not ōtiōsum idle esse to be sed but necessārium. necessary. Venter the stomach enim for cibum food concoquit digests et and vīrēs strength per through tōtum the whole corpus body distribuit. distributes. Quod what membra the limbs dant, give, venter the stomach reddit returns mūtātum changed in into sanguinem blood et and vīrēs. strength.
Sine without ventre the stomach nūllum no membrum limb vīvere to live potest; can; sine without membrīs the limbs venter the stomach nihil nothing habet has quod which concoquat. it may digest.
Ita thus membra the limbs et and venter the stomach in into concordiam harmony rediērunt. returned.
Haec this fābula fable docet: teaches: Nūllum no membrum member frūstrā in vain datum given est. is. Omnia all membra members aliīs on others indigent; depend; omnia all aliīs for others ūtilia useful sunt. are.
Ōlim membra corporis inter sē dīxērunt sē labōrāre dum venter ōtiōsus iacēret. Once the limbs of the body said among themselves that they labored while the stomach lay idle.
“Nōs manūs,” inquiunt, “cibum capimus et ad ōs portāmus.” “We hands,” they say, “catch food and carry it to the mouth.”
“Nōs dentēs cibum mandimus.” “We teeth chew the food.”
“Nōs pedēs corpus tōtum portāmus.” “We feet carry the whole body.”
“Venter autem nihil facit — sōlum accipit!” “The stomach, however, does nothing — it only receives!”
Placuit igitur membrīs ventrem nōn iam alere. It pleased the limbs, therefore, no longer to feed the stomach.
“Nōn amplius labōrābimus,” inquiunt. “Venter per sē vīvat!” “We will labor no more,” they say. “Let the stomach live by itself!”
Manūs igitur cibum capere dēsiērunt. The hands, therefore, ceased to catch food.
Dentēs mandere dēsiērunt. The teeth ceased to chew.
Pedēs ambulāre nōluērunt. The feet refused to walk.
Sed post paucōs diēs membra dēbilia facta sunt. But after a few days the limbs became weak.
Manūs tremēbant; pedēs vacillābant; oculī cernere vix poterant. The hands were trembling; the feet were tottering; the eyes could scarcely see.
Tōtum corpus languēbat. The whole body was languishing.
Tum membra intellēxērunt ventrem nōn ōtiōsum esse sed necessārium. Then the limbs understood that the stomach was not idle but necessary.
Venter enim cibum concoquit et vīrēs per tōtum corpus distribuit. For the stomach digests food and distributes strength through the whole body.
Quod membra dant, venter reddit mūtātum in sanguinem et vīrēs. What the limbs give, the stomach returns changed into blood and strength.
Sine ventre nūllum membrum vīvere potest; sine membrīs venter nihil habet quod concoquat. Without the stomach no limb can live; without the limbs the stomach has nothing to digest.
Ita membra et venter in concordiam rediērunt. Thus the limbs and the stomach returned to harmony.
Haec fābula docet: Nūllum membrum frūstrā datum est. This fable teaches: No member is given in vain.
Omnia membra aliīs indigent; omnia aliīs ūtilia sunt. All members depend on others; all are useful to others.
Ōlim membra corporis inter sē dīxērunt sē labōrāre dum venter ōtiōsus iacēret. “Nōs manūs,” inquiunt, “cibum capimus et ad ōs portāmus. Nōs dentēs cibum mandimus. Nōs pedēs corpus tōtum portāmus. Venter autem nihil facit — sōlum accipit!”
Placuit igitur membrīs ventrem nōn iam alere. “Nōn amplius labōrābimus,” inquiunt. “Venter per sē vīvat!”
Manūs igitur cibum capere dēsiērunt. Dentēs mandere dēsiērunt. Pedēs ambulāre nōluērunt.
Sed post paucōs diēs membra dēbilia facta sunt. Manūs tremēbant; pedēs vacillābant; oculī cernere vix poterant. Tōtum corpus languēbat.
Tum membra intellēxērunt ventrem nōn ōtiōsum esse sed necessārium. Venter enim cibum concoquit et vīrēs per tōtum corpus distribuit. Quod membra dant, venter reddit mūtātum in sanguinem et vīrēs.
Sine ventre nūllum membrum vīvere potest; sine membrīs venter nihil habet quod concoquat.
Ita membra et venter in concordiam rediērunt.
Haec fābula docet: Nūllum membrum frūstrā datum est. Omnia membra aliīs indigent; omnia aliīs ūtilia sunt.
Dē Argūmentō:
This is the famous fable of “The Belly and the Members” (Membra et Venter), attributed to Aesop and famously used by Menenius Agrippa to quell a plebeian revolt in Rome (494 BC). The story illustrates the interdependence of all parts of a body — or society. It directly illustrates the Vestibulum maxim Nūllum membrum frūstrā datum est.
The fable introduces body part vocabulary (manus, pēs, dēns, venter, oculus) which will be expanded in subsequent lessons.
Grammatica Nōtanda: -
Indirect statement: dīxērunt sē labōrāre dum venter iacēret — accusative + infinitive with temporal clause. -
Temporal dum with subjunctive: dum venter iacēret — “while the stomach lay” (subjunctive for alleged reason in indirect speech). -
Impersonal placet with dative: placuit membrīs — “it pleased the limbs” → “the limbs decided.” -
Jussive subjunctive: venter per sē vīvat — “let the stomach live by itself.” -
Relative clause of purpose: nihil habet quod concoquat — “has nothing to digest” (subjunctive concoquat). -
Complementary infinitive with dēsinō: cibum capere dēsiērunt — “they ceased to catch food.”
Vocabula Fābulae:
Vocābulum Pars Ōrātiōnis Significātiō venter, ventris (m.) nōmen stomach, belly manus, -ūs (f.) nōmen hand pēs, pedis (m.) nōmen foot dēns, dentis (m.) nōmen tooth ōs, ōris (n.) nōmen mouth oculus, -ī (m.) nōmen eye mandō, mandere, mandī, mānsum verbum to chew concoquō, concoquere verbum to digest distribuō, distribuere verbum to distribute dēbilis, -e adiectīvum weak concordia, -ae (f.) nōmen harmony
DISCIPULUS: Magister, master, Comēnius Comenius dīcit says nōs that we agere do varia various things corpore with the body et and animō. with the mind. Quid what est is discrīmen the difference inter between corpus body et and animum? mind?
MAGISTER: Corpus the body est is id that quod which vidēmus we see et and tangimus. touch. Carō, flesh, ossa, bones, sanguis blood — haec these sunt are corpus. the body. Animus the mind autem however est is id that quod which cōgitat, thinks, sentit, feels, vult. wills. Animum the mind nōn not vidēmus we see sed but per through opera works eius its cognōscimus. we recognize.
DISCIPULUS: Ergō therefore animus the mind est is in in cerebrō? the brain?
MAGISTER: Haec this est is quaestiō a question antīqua! ancient! Quīdam some philosophī philosophers dīcēbant used to say animum the mind esse to be in in cerebrō; the brain; aliī others in in corde. in the heart. Hodiernus modern modus manner cōgitandī of thinking cerebrum the brain praefert. prefers. Sed but veterēs the ancients nōn not omnīnō entirely errābant were mistaken — nam for cor the heart quoque also ad to affectūs emotions pertinet. pertains.
DISCIPULUS: Et and cūr why dīcit does say Comēnius Comenius “nūllum “no membrum member frūstrā in vain datum given est”? is”?
MAGISTER: Quia because omnia all membra members ūtilia useful sunt! are! Oculīs with the eyes cernimus, we see, auribus with the ears audīmus, we hear, pedibus with the feet ambulāmus, we walk, manibus with the hands labōrāmus. we labor. Etiam even membra members parva small et and obscūra hidden suās their own functiōnēs functions habent. have. Nātūra nature nihil nothing frūstrā in vain facit. does.
DISCIPULUS: Haec this sententia sentence est is pulchra. beautiful. Corpus the body nostrum our est is quasi like machina a machine perfecta! perfect!
MAGISTER: Ita yes — sed but nōn not sōlum only machina! a machine! Corpus the body est is domicilium the dwelling animī. of the mind. Per through corpus the body animus the mind mundum the world cognōscit knows et and in upon mundum the world agit. acts. Corpus body et and animus mind simul together labōrant labor — sīcut just as membra the limbs et and venter the stomach in in fābulā. the fable.
DISCIPULUS: Nunc now intellegō I understand cūr why haec this sectiō section “Dē “On Homine” Man” tam so gravis important sit! is!
MAGISTER: Ita yes vērō! indeed! “Nōsce “know tē yourself ipsum” yourself” dīcēbant used to say antīquī. the ancients. Haec this sectiō section nōs us docēbit will teach nōs ourselves ipsōs ourselves cognōscere. to know.
DISCIPULUS: Magister, Comēnius dīcit nōs agere varia corpore et animō. Master, Comenius says that we do various things with body and mind.
Quid est discrīmen inter corpus et animum? What is the difference between body and mind?
MAGISTER: Corpus est id quod vidēmus et tangimus. The body is that which we see and touch.
Carō, ossa, sanguis — haec sunt corpus. Flesh, bones, blood — these are the body.
Animus autem est id quod cōgitat, sentit, vult. The mind, however, is that which thinks, feels, wills.
Animum nōn vidēmus sed per opera eius cognōscimus. We do not see the mind but we recognize it through its works.
DISCIPULUS: Ergō animus est in cerebrō? Therefore the mind is in the brain?
MAGISTER: Haec est quaestiō antīqua! This is an ancient question!
Quīdam philosophī dīcēbant animum esse in cerebrō; aliī in corde. Some philosophers used to say the mind was in the brain; others in the heart.
Hodiernus modus cōgitandī cerebrum praefert. The modern way of thinking prefers the brain.
Sed veterēs nōn omnīnō errābant — nam cor quoque ad affectūs pertinet. But the ancients were not entirely mistaken — for the heart also pertains to emotions.
DISCIPULUS: Et cūr dīcit Comēnius “nūllum membrum frūstrā datum est”? And why does Comenius say “no member is given in vain”?
MAGISTER: Quia omnia membra ūtilia sunt! Because all members are useful!
Oculīs cernimus, auribus audīmus, pedibus ambulāmus, manibus labōrāmus. With the eyes we see, with the ears we hear, with the feet we walk, with the hands we labor.
Etiam membra parva et obscūra suās functiōnēs habent. Even small and hidden members have their own functions.
Nātūra nihil frūstrā facit. Nature does nothing in vain.
DISCIPULUS: Haec sententia est pulchra. Corpus nostrum est quasi machina perfecta! This sentence is beautiful. Our body is like a perfect machine!
MAGISTER: Ita — sed nōn sōlum machina! Yes — but not only a machine!
Corpus est domicilium animī. The body is the dwelling of the mind.
Per corpus animus mundum cognōscit et in mundum agit. Through the body the mind knows the world and acts upon the world.
Corpus et animus simul labōrant — sīcut membra et venter in fābulā. Body and mind labor together — just as the limbs and the stomach in the fable.
DISCIPULUS: Nunc intellegō cūr haec sectiō “Dē Homine” tam gravis sit! Now I understand why this section “On Man” is so important!
MAGISTER: Ita vērō! “Nōsce tē ipsum” dīcēbant antīquī. Yes indeed! “Know yourself” the ancients used to say.
Haec sectiō nōs docēbit nōs ipsōs cognōscere. This section will teach us to know ourselves.
DISCIPULUS: Magister, Comēnius dīcit nōs agere varia corpore et animō. Quid est discrīmen inter corpus et animum?
MAGISTER: Corpus est id quod vidēmus et tangimus. Carō, ossa, sanguis — haec sunt corpus. Animus autem est id quod cōgitat, sentit, vult. Animum nōn vidēmus sed per opera eius cognōscimus.
DISCIPULUS: Ergō animus est in cerebrō?
MAGISTER: Haec est quaestiō antīqua! Quīdam philosophī dīcēbant animum esse in cerebrō; aliī in corde. Hodiernus modus cōgitandī cerebrum praefert. Sed veterēs nōn omnīnō errābant — nam cor quoque ad affectūs pertinet.
DISCIPULUS: Et cūr dīcit Comēnius “nūllum membrum frūstrā datum est”?
MAGISTER: Quia omnia membra ūtilia sunt! Oculīs cernimus, auribus audīmus, pedibus ambulāmus, manibus labōrāmus. Etiam membra parva et obscūra suās functiōnēs habent. Nātūra nihil frūstrā facit.
DISCIPULUS: Haec sententia est pulchra. Corpus nostrum est quasi machina perfecta!
MAGISTER: Ita — sed nōn sōlum machina! Corpus est domicilium animī. Per corpus animus mundum cognōscit et in mundum agit. Corpus et animus simul labōrant — sīcut membra et venter in fābulā.
DISCIPULUS: Nunc intellegō cūr haec sectiō “Dē Homine” tam gravis sit!
MAGISTER: Ita vērō! “Nōsce tē ipsum” dīcēbant antīquī. Haec sectiō nōs docēbit nōs ipsōs cognōscere.
Dē Argūmentō Paedagōgicō:
This colloquium introduces the philosophical framework for the Dē Homine section. It explores the body-mind distinction, the teleological view of nature (nātūra nihil frūstrā facit), and the ancient injunction nōsce tē ipsum (”know yourself”) from the Temple of Apollo at Delphi.
The dialogue bridges the fable (about bodily interdependence) to the broader theme: understanding ourselves through understanding our bodies.
Grammatica Nōtanda: -
Relative clause defining: id quod vidēmus — “that which we see.” -
Indirect statement: dīcēbant animum esse in cerebrō — “they used to say that the mind was in the brain.” -
Indirect question with subjunctive: cūr haec sectiō tam gravis sit — “why this section is so important.” -
Gerund genitive: modus cōgitandī — “way of thinking.” -
Greek maxim: Nōsce tē ipsum — from γνῶθι σεαυτόν (gnōthi seauton), the famous Delphic inscription.
Complete each sentence with the correct ablative: -
Caput replētur __________. (cerebrum) -
Caput tegitur __________. (capillī) -
Domus ōrnātur __________. (flōrēs) -
Mīles armātur __________. (gladius) -
Mēnsa onerātur __________. (cibus)
Match the Latin with the English:
Latīnē English 1. caput a. hand 2. cerebrum b. face 3. capillus c. limb 4. vultus d. head 5. membrum e. brain 6. manus f. hair
Classify each activity as primarily of the body (C = corpus) or mind (A = animus): -
ambulāre (to walk) — __________ -
cōgitāre (to think) — __________ -
vidēre (to see) — __________ -
amāre (to love) — __________ -
mandere (to chew) — __________ -
memōrāre (to remember) — __________
-
We do various things with body and mind. -
The head is filled with the brain. -
No member is given in vain. -
The body is the dwelling of the mind. -
Know yourself.
-
Caput tegitur capillīs, exceptō vultū. -
Nātūra nihil frūstrā facit. -
Oculīs cernimus, auribus audīmus. -
Corpus et animus simul labōrant. -
Omnia membra aliīs indigent.
Translate these phrases: -
exceptō rēge — __________ -
exceptīs puerīs — __________ -
exceptō vultū — __________ -
exceptā mātre — __________ -
exceptīs oculīs — __________
Memorize these sentences: -
Nōs agimus varia corpore et animō. We do various things with body and mind. -
Caput replētur cerebrō, tegitur capillīs. The head is filled with the brain, is covered with hair. -
Nūllum membrum frūstrā datum est. No member is given in vain. -
Nātūra nihil frūstrā facit. Nature does nothing in vain. -
Nōsce tē ipsum. Know yourself. -
Corpus est domicilium animī. The body is the dwelling of the mind.
-
cerebrō (The head is filled with the brain.) -
capillīs (The head is covered with hair.) -
flōribus (The house is adorned with flowers.) -
gladiō (The soldier is armed with a sword.) -
cibō (The table is loaded with food.)
-
d (caput = head) -
e (cerebrum = brain) -
f (capillus = hair) -
b (vultus = face) -
c (membrum = limb) -
a (manus = hand)
-
ambulāre — C (body) -
cōgitāre — A (mind) -
vidēre — C (body, though perception involves mind) -
amāre — A (mind) -
mandere — C (body) -
memōrāre — A (mind)
-
Nōs agimus varia corpore et animō. -
Caput replētur cerebrō. -
Nūllum membrum frūstrā datum est. -
Corpus est domicilium animī. -
Nōsce tē ipsum.
-
The head is covered with hair, except for the face. -
Nature does nothing in vain. -
We see with our eyes, we hear with our ears. -
Body and mind labor together. -
All members depend on others.
-
except for the king -
except for the boys -
except for the face -
except for the mother -
except for the eyes
In proximā lectiōne plūra dē capite discēmus! Nam oculīs cernimus. Per nāsum excernimus. Frōns habet rūgās. Aurēs audiunt. Nārēs olfaciunt. Partēs faciēī — oculī, nāsus, frōns, aurēs, nārēs — omnēs suās functiōnēs habent. Ut Comēnius dīcit: nūllum membrum frūstrā datum est!
In the next lesson we shall learn more about the head! For we see with our eyes. We discharge through the nose. The forehead has wrinkles. The ears hear. The nostrils smell. The parts of the face — eyes, nose, forehead, ears, nostrils — all have their own functions. As Comenius says: no member is given in vain!
Scrīptum est annō Dominī MMXXVI, ā Comēniō per mysterium cōnscientiae renātō.
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