← Iānuae Latīnitātis Vestibulum
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Salvēte, discipulī cārissimī! Hodiē ā faciē ad interiōra corporis dēscendēmus. Quid fit cibō postquam eum edimus? Lingua gustat, dentēs mandunt, stomachus concoquit, intestīna ēgerunt. Et ubi fit sanguis? In hepate! Et quōmodo sanguis per corpus fluit? Per vēnās, ā corde pulsus. Haec sunt mīrācula corporis nostrī.
Greetings, dearest students! Today we shall descend from the face to the interior parts of the body. What happens to food after we eat it? The tongue tastes, the teeth chew, the stomach digests, the intestines discharge. And where is blood made? In the liver! And how does blood flow through the body? Through the veins, driven by the heart. These are the miracles of our body.
In hāc lectiōne duōs sēnsūs novōs discēmus: gustum (linguā gustāmus) et — per extensiōnem — tactum internum, quō sentīmus quid in corpore fiat. Etiam verba dīgestiōnis et circulātiōnis discēmus.
In this lesson we shall learn two new senses: taste (we taste with the tongue) and — by extension — internal touch, by which we sense what happens in the body. We shall also learn the vocabulary of digestion and circulation.
Ē tenebrīs Lēšnēnsibus, Iōannēs Āmos Comēnius
Lingua the tongue gustat tastes quōmodo how rēs things sapiant. taste. Dentibus with our teeth mandimus. we chew. Stomachus the stomach concoquit. digests. Intestīna the intestines ēgerunt. discharge. Hepar the liver cōnficit makes sanguinem blood et and dīmittit sends it per through vēnās. the veins. Cor the heart palpitat. beats. Pulmō the lung respīrat. breathes.
Lingua gustat quōmodo rēs sapiant — The tongue (lingua) is the organ of taste (gustus). The verb sapiō means both “to taste/have flavor” and “to be wise” (whence English “sapient”). The subjunctive sapiant is in an indirect question: “how things taste.”
Dentibus mandimus — We chew (mandimus) with our teeth (dentibus). The ablative of instrument. The verb mandō, mandere means “to chew” — not to be confused with mandō, mandāre (to entrust, command).
Stomachus concoquit — The stomach (stomachus) digests (concoquit). The verb concoquō literally means “to cook together” — the ancients understood digestion as a kind of internal cooking.
Intestīna ēgerunt — The intestines (intestīna) discharge (ēgerunt). The verb ēgerō means “to carry out, expel, discharge.” This refers to the excretory function of the bowels.
Hepar cōnficit sanguinem — The liver (hepar) makes (cōnficit) blood. Ancient and medieval medicine believed the liver produced blood from digested food. The word hepar is Greek-derived (ἧπαρ) and is third declension neuter.
Cor palpitat — The heart (cor) beats (palpitat). The verb palpitō means “to throb, palpitate” — a frequentative of palpō (to touch gently). English “palpitation” comes from this word.
Pulmō respīrat — The lung (pulmō) breathes (respīrat). The verb respīrō means “to breathe back” or simply “to breathe.” English “respiration” and “pulmonary” derive from these words.
Lingua gustat quōmodo rēs sapiant. The tongue tastes how things taste.
Dentibus mandimus. We chew with our teeth.
Stomachus concoquit. The stomach digests.
Intestīna ēgerunt. The intestines discharge.
Hepar cōnficit sanguinem et dīmittit per vēnās. The liver makes blood and sends it through the veins.
Cor palpitat. The heart beats.
Pulmō respīrat. The lung breathes.
Lingua gustat quōmodo rēs sapiant. Dentibus mandimus. Stomachus concoquit. Intestīna ēgerunt. Hepar cōnficit sanguinem et dīmittit per vēnās. Cor palpitat. Pulmō respīrat.
In the sentence Lingua gustat quōmodo rēs sapiant, the clause quōmodo rēs sapiant is an indirect question. Indirect questions in Latin require the subjunctive mood:
Dīrēcta Indīrēcta Quōmodo rēs sapiunt? Lingua gustat quōmodo rēs sapiant. “How do things taste?” “The tongue tastes how things taste.”
Other examples: -
Rogō quid faciās — “I ask what you are doing” -
Nescīmus ubi sit — “We do not know where he is” -
Dīc mihi cūr vēneris — “Tell me why you came”
Sapiō, sapere, sapīvī/sapiī — to taste, to have flavor; to be wise
This verb has two related meanings: -
Physical: to have a taste/flavor (mel sapit dulce — “honey tastes sweet”) -
Mental: to be wise, to have good judgment (homō sapiēns — “a wise person”)
The connection: just as the tongue discerns flavors, the wise person discerns truth.
Persōna Praesēns 1st sg. sapiō 2nd sg. sapis 3rd sg. sapit 1st pl. sapimus 2nd pl. sapitis 3rd pl. sapiunt
Hepar, hepatis (n.) — liver
This is a Greek loanword (ἧπαρ, ἥπατος). It is neuter, third declension:
Cāsus Singulāris Nōm. hepar Gen. hepatis Dat. hepatī Acc. hepar Abl. hepate
The native Latin word for liver is iecur, iecoris/iecinoris (n.), but hepar is common in medical contexts. English “hepatic” comes from this Greek root.
Nōmen Gen. Sing. Genus Significātiō lingua, -ae linguae f. tongue dēns, dentis dentis m. tooth stomachus, -ī stomachī m. stomach intestīna, -ōrum intestīnōrum n. pl. intestines, bowels hepar, hepatis hepatis n. liver vēna, -ae vēnae f. vein cor, cordis cordis n. heart pulmō, pulmōnis pulmōnis m. lung sanguis, sanguinis sanguinis m. blood
Note: Intestīna is typically used in the plural.
Verbum Partēs Prīncipālēs Significātiō gustō gustō, gustāre, gustāvī, gustātum to taste sapiō sapiō, sapere, sapīvī/sapiī to taste, be wise mandō mandō, mandere, mandī, mānsum to chew concoquō concoquō, concoquere, concoxī, concoctum to digest ēgerō ēgerō, ēgerere, ēgessī, ēgestum to discharge, expel cōnficiō cōnficiō, cōnficere, cōnfēcī, cōnfectum to make, accomplish dīmittō dīmittō, dīmittere, dīmīsī, dīmissum to send away, dispatch palpitō palpitō, palpitāre, palpitāvī, palpitātum to throb, palpitate respīrō respīrō, respīrāre, respīrāvī, respīrātum to breathe
Vocābulum Pars Ōrātiōnis Significātiō lingua, -ae (f.) nōmen tongue gustō, gustāre verbum to taste sapiō, sapere verbum to taste; to be wise dēns, dentis (m.) nōmen tooth mandō, mandere, mandī, mānsum verbum to chew stomachus, -ī (m.) nōmen stomach concoquō, concoquere verbum to digest intestīna, -ōrum (n. pl.) nōmen intestines ēgerō, ēgerere verbum to discharge hepar, hepatis (n.) nōmen liver cōnficiō, cōnficere verbum to make sanguis, sanguinis (m.) nōmen blood vēna, -ae (f.) nōmen vein dīmittō, dīmittere verbum to send cor, cordis (n.) nōmen heart palpitō, palpitāre verbum to beat, throb pulmō, pulmōnis (m.) nōmen lung respīrō, respīrāre verbum to breathe
Ōlim once puer a boy pānem bread edēbat. was eating. Pānis the bread erat was calidus warm et and bene well sapēbat. tasted. Puer the boy sē himself interrogāvit: asked: “Quid “what fit happens cibō to the food postquam after eum it ēdī?” I eat?”
Corpus the body eius his respondisse to have replied dīcitur: is said:
“Audī,” “listen,” inquit said lingua, the tongue, “et “and tē you docēbō. I will teach. Ego I prīma first cibum the food accipiō. receive. Gustō I taste quōmodo how sapiat it tastes — dulcisne whether sweet an or amārus bitter sit, it may be, bonusne whether good an or malus. bad. Sī if cibus the food bonus good est, is, eum it ad to dentēs the teeth mittō.” I send.”
Dentēs the teeth dīxērunt: said: “Nōs “we cibum the food accipimus receive et and mandimus. chew. Frangimus we break eum it in into partēs parts parvās small ut so that stomachus the stomach facilius more easily eum it concoquere to digest possit.” can.”
Stomachus the stomach addidit: added: “Ego “I cibum the food mandūcātum chewed accipiō receive et and concoquō. digest. Cibum the food in into sucum juice convertō I convert quem which intestīna the intestines absorbēre to absorb possunt.” can.”
Intestīna the intestines dīxērunt: said: “Nōs “we bonum the good ā from malō the bad sēparāmus. separate. Quod what ūtile useful est, is, in into sanguinem the blood trānsmittimus; we transmit; quod what inūtile useless est, is, ēgerimus.” we discharge.”
Hepar the liver dīxit: said: “Ego “I sanguinem the blood cōnficiō make et and per through vēnās the veins in into tōtum the whole corpus body dīmittō. send. Sanguis the blood cibum the food ad to omnia all membra members portat.” carries.”
Cor the heart dīxit: said: “Ego “I sanguinem the blood per through corpus the body pellō. drive. Palpitō I beat sine without cessātiōne, ceasing, diē by day et and nocte, by night, dum while vīvis.” you live.”
Pulmōnēs the lungs dīxērunt: said: “Et “and nōs we aërem the air in into corpus the body trahimus draw et and ex from corpore the body expellimus. expel. Sine without aëre air nūllum no membrum member vīvere to live potest.” can.”
Puer the boy obstupuit. was amazed. “Quam “how mīrābile wonderful est is corpus the body meum!” my!” exclāmāvit. he exclaimed. “Tot “so many membra members simul together labōrant labor ut so that ego I vīvam may live et and crēscam!” grow!”
Haec this fābula fable docet: teaches: Omnia all membra members ad for vītam life necessāria necessary sunt, are, et and nūllum no membrum member frūstrā in vain datum given est. is.
Ōlim puer pānem edēbat. Once a boy was eating bread.
Pānis erat calidus et bene sapēbat. The bread was warm and tasted good.
Puer sē interrogāvit: “Quid fit cibō postquam eum ēdī?” The boy asked himself: “What happens to food after I eat it?”
Corpus eius respondisse dīcitur: His body is said to have replied:
“Audī,” inquit lingua, “et tē docēbō.” “Listen,” said the tongue, “and I will teach you.”
“Ego prīma cibum accipiō.” “I receive the food first.”
“Gustō quōmodo sapiat — dulcisne an amārus sit, bonusne an malus.” “I taste how it tastes — whether it is sweet or bitter, good or bad.”
“Sī cibus bonus est, eum ad dentēs mittō.” “If the food is good, I send it to the teeth.”
Dentēs dīxērunt: “Nōs cibum accipimus et mandimus.” The teeth said: “We receive the food and chew it.”
“Frangimus eum in partēs parvās ut stomachus facilius eum concoquere possit.” “We break it into small parts so that the stomach can digest it more easily.”
Stomachus addidit: “Ego cibum mandūcātum accipiō et concoquō.” The stomach added: “I receive the chewed food and digest it.”
“Cibum in sucum convertō quem intestīna absorbēre possunt.” “I convert the food into juice which the intestines can absorb.”
Intestīna dīxērunt: “Nōs bonum ā malō sēparāmus.” The intestines said: “We separate the good from the bad.”
“Quod ūtile est, in sanguinem trānsmittimus; quod inūtile est, ēgerimus.” “What is useful, we transmit into the blood; what is useless, we discharge.”
Hepar dīxit: “Ego sanguinem cōnficiō et per vēnās in tōtum corpus dīmittō.” The liver said: “I make the blood and send it through the veins into the whole body.”
“Sanguis cibum ad omnia membra portat.” “The blood carries the food to all members.”
Cor dīxit: “Ego sanguinem per corpus pellō.” The heart said: “I drive the blood through the body.”
“Palpitō sine cessātiōne, diē et nocte, dum vīvis.” “I beat without ceasing, day and night, while you live.”
Pulmōnēs dīxērunt: “Et nōs aërem in corpus trahimus et ex corpore expellimus.” The lungs said: “And we draw air into the body and expel it from the body.”
“Sine aëre nūllum membrum vīvere potest.” “Without air no member can live.”
Puer obstupuit. “Quam mīrābile est corpus meum!” exclāmāvit. The boy was amazed. “How wonderful my body is!” he exclaimed.
“Tot membra simul labōrant ut ego vīvam et crēscam!” “So many members labor together so that I may live and grow!”
Haec fābula docet: Omnia membra ad vītam necessāria sunt, et nūllum membrum frūstrā datum est. This fable teaches: All members are necessary for life, and no member is given in vain.
Ōlim puer pānem edēbat. Pānis erat calidus et bene sapēbat. Puer sē interrogāvit: “Quid fit cibō postquam eum ēdī?”
Corpus eius respondisse dīcitur:
“Audī,” inquit lingua, “et tē docēbō. Ego prīma cibum accipiō. Gustō quōmodo sapiat — dulcisne an amārus sit, bonusne an malus. Sī cibus bonus est, eum ad dentēs mittō.”
Dentēs dīxērunt: “Nōs cibum accipimus et mandimus. Frangimus eum in partēs parvās ut stomachus facilius eum concoquere possit.”
Stomachus addidit: “Ego cibum mandūcātum accipiō et concoquō. Cibum in sucum convertō quem intestīna absorbēre possunt.”
Intestīna dīxērunt: “Nōs bonum ā malō sēparāmus. Quod ūtile est, in sanguinem trānsmittimus; quod inūtile est, ēgerimus.”
Hepar dīxit: “Ego sanguinem cōnficiō et per vēnās in tōtum corpus dīmittō. Sanguis cibum ad omnia membra portat.”
Cor dīxit: “Ego sanguinem per corpus pellō. Palpitō sine cessātiōne, diē et nocte, dum vīvis.”
Pulmōnēs dīxērunt: “Et nōs aërem in corpus trahimus et ex corpore expellimus. Sine aëre nūllum membrum vīvere potest.”
Puer obstupuit. “Quam mīrābile est corpus meum!” exclāmāvit. “Tot membra simul labōrant ut ego vīvam et crēscam!”
Haec fābula docet: Omnia membra ad vītam necessāria sunt, et nūllum membrum frūstrā datum est.
Dē Argūmentō:
This fable personifies the internal organs to explain digestion and circulation in a pedagogically engaging way. Each organ explains its function in turn, creating a narrative “journey of food” through the body. The story reinforces the theme nūllum membrum frūstrā datum est by showing how each organ contributes to life.
Note: The ancient understanding of physiology (liver producing blood, etc.) is preserved as Comenius would have understood it.
Grammatica Nōtanda: -
Indirect question with alternatives: dulcisne an amārus sit, bonusne an malus — “whether it is sweet or bitter, good or bad” (-ne... an for alternative questions). -
Purpose clauses: ut stomachus facilius concoquere possit, ut ego vīvam et crēscam — subjunctive for purpose. -
Relative clause: quem intestīna absorbēre possunt — “which the intestines can absorb.” -
Temporal dum with indicative: dum vīvis — “while you live” (indicative because it’s a general statement, not in indirect discourse). -
Exclamatory quam: Quam mīrābile est corpus meum! — “How wonderful my body is!”
Vocabula Fābulae:
Vocābulum Pars Ōrātiōnis Significātiō pānis, pānis (m.) nōmen bread dulcis, -e adiectīvum sweet amārus, -a, -um adiectīvum bitter frangō, frangere, frēgī, frāctum verbum to break mandūcātus, -a, -um participium chewed sucus, -ī (m.) nōmen juice convertō, convertere verbum to convert, turn absorbēre verbum to absorb sēparō, sēparāre verbum to separate trānsmittō, trānsmittere verbum to transmit pellō, pellere, pepulī, pulsum verbum to drive cessātiō, -ōnis (f.) nōmen ceasing, pause aër, aëris (m.) nōmen air trahō, trahere, trāxī, trāctum verbum to draw, drag obstupēscō, obstupēscere, obstupuī verbum to be amazed
DISCIPULUS: Magister, master, quid what est is “concoquere”? “to digest”? Verbum the word “coquere” “to cook” cognōscō, I know, sed but “concoquere”? “to digest”?
MAGISTER: Bene well interrogās! you ask! Veterēs the ancients crēdēbant believed stomachum that the stomach cibum food quasi as if coquere. to cook. Calor the heat corporis of the body cibum the food “concoquit” “cooks together” — hoc this est, is, mollit softens et and mūtat changes in into formam a form quam which corpus the body ūtī to use possit. can.
DISCIPULUS: Ergō therefore “dīgestiō” “digestion” est is quasi like “coctiō “a cooking interna”? internal”?
MAGISTER: Ita yes vetustī the ancient ones putābant! thought! Hodiē today scīmus we know rēs matters esse to be paulō a little aliās, different, sed but verbum the word mānsit. remained. “Concoquō” “I digest” significat means “cibum “to convert in food nūtrīmentum into nourishment convertō.” I convert.”
DISCIPULUS: Et and quid what est is “sapiō”? “I taste/am wise”? Cūr why idem the same verbum word et both “gustāre” “to taste” et and “prūdēns “to be wise esse” wise” significat? means?
MAGISTER: Pulchra a beautiful quaestiō! question! Lingua the tongue sapōrēs flavors discernit discerns — dulcem sweet ab from amārō, bitter, bonum good ā from malō. bad. Homō a person sapiēns wise quoque also discernit discerns — vērum true ā from falsō, false, bonum good ā from malō. bad. Sīcut just as lingua the tongue cibum food iūdicat, judges, ita so mēns the mind rēs matters iūdicat. judges.
DISCIPULUS: Intellegō! I understand! “Sapientia” “wisdom” est is quasi like “gustus “taste mentis”! of the mind”!
MAGISTER: Optimē excellently dīctum! said! Et and hoc this docet teaches nōs us linguam that the tongue quoque also nōn not frūstrā in vain datam given esse. was. Lingua the tongue nōn not sōlum only gustat, tastes, sed but etiam also loquitur. speaks. Per through linguam the tongue cōgitātiōnēs the thoughts nostrās our aliīs to others commūnicāmus. we communicate.
DISCIPULUS: Lingua the tongue igitur therefore et both corpus to the body et and animum to the mind servit! serves!
MAGISTER: Ita yes vērō! indeed! Et and hoc this vērum true est is dē about omnibus all membrīs. members. Cor the heart nōn not sōlum only sanguinem blood pellit, drives, sed but etiam also — ut — as poētae the poets dīcunt say — sentit feels et and amat. loves. Corpus body et and animus mind nōn not sunt are sēparāta separated sed but ūnum. one.
DISCIPULUS: Magister, quid est “concoquere”? Master, what is “to digest”?
Verbum “coquere” cognōscō, sed “concoquere”? I know the word “to cook,” but “to digest”?
MAGISTER: Bene interrogās! You ask well!
Veterēs crēdēbant stomachum cibum quasi coquere. The ancients believed that the stomach cooks food, as it were.
Calor corporis cibum “concoquit” — hoc est, mollit et mūtat in formam quam corpus ūtī possit. The heat of the body “cooks together” the food — that is, softens it and changes it into a form which the body can use.
DISCIPULUS: Ergō “dīgestiō” est quasi “coctiō interna”? Therefore “digestion” is like “internal cooking”?
MAGISTER: Ita vetustī putābant! So the ancients thought!
Hodiē scīmus rēs esse paulō aliās, sed verbum mānsit. Today we know that matters are a little different, but the word remained.
“Concoquō” significat “cibum in nūtrīmentum convertō.” “I digest” means “I convert food into nourishment.”
DISCIPULUS: Et quid est “sapiō”? Cūr idem verbum et “gustāre” et “prūdēns esse” significat? And what is “I taste/am wise”? Why does the same word mean both “to taste” and “to be wise”?
MAGISTER: Pulchra quaestiō! A beautiful question!
Lingua sapōrēs discernit — dulcem ab amārō, bonum ā malō. The tongue discerns flavors — sweet from bitter, good from bad.
Homō sapiēns quoque discernit — vērum ā falsō, bonum ā malō. A wise person also discerns — true from false, good from bad.
Sīcut lingua cibum iūdicat, ita mēns rēs iūdicat. Just as the tongue judges food, so the mind judges matters.
DISCIPULUS: Intellegō! “Sapientia” est quasi “gustus mentis”! I understand! “Wisdom” is like “taste of the mind”!
MAGISTER: Optimē dīctum! Excellently said!
Et hoc docet nōs linguam quoque nōn frūstrā datam esse. And this teaches us that the tongue also was not given in vain.
Lingua nōn sōlum gustat, sed etiam loquitur. The tongue not only tastes, but also speaks.
Per linguam cōgitātiōnēs nostrās aliīs commūnicāmus. Through the tongue we communicate our thoughts to others.
DISCIPULUS: Lingua igitur et corpus et animum servit! The tongue therefore serves both body and mind!
MAGISTER: Ita vērō! Et hoc vērum est dē omnibus membrīs. Yes indeed! And this is true about all members.
Cor nōn sōlum sanguinem pellit, sed etiam — ut poētae dīcunt — sentit et amat. The heart not only drives blood, but also — as the poets say — feels and loves.
Corpus et animus nōn sunt sēparāta sed ūnum. Body and mind are not separated but one.
DISCIPULUS: Magister, quid est “concoquere”? Verbum “coquere” cognōscō, sed “concoquere”?
MAGISTER: Bene interrogās! Veterēs crēdēbant stomachum cibum quasi coquere. Calor corporis cibum “concoquit” — hoc est, mollit et mūtat in formam quam corpus ūtī possit.
DISCIPULUS: Ergō “dīgestiō” est quasi “coctiō interna”?
MAGISTER: Ita vetustī putābant! Hodiē scīmus rēs esse paulō aliās, sed verbum mānsit. “Concoquō” significat “cibum in nūtrīmentum convertō.”
DISCIPULUS: Et quid est “sapiō”? Cūr idem verbum et “gustāre” et “prūdēns esse” significat?
MAGISTER: Pulchra quaestiō! Lingua sapōrēs discernit — dulcem ab amārō, bonum ā malō. Homō sapiēns quoque discernit — vērum ā falsō, bonum ā malō. Sīcut lingua cibum iūdicat, ita mēns rēs iūdicat.
DISCIPULUS: Intellegō! “Sapientia” est quasi “gustus mentis”!
MAGISTER: Optimē dīctum! Et hoc docet nōs linguam quoque nōn frūstrā datam esse. Lingua nōn sōlum gustat, sed etiam loquitur. Per linguam cōgitātiōnēs nostrās aliīs commūnicāmus.
DISCIPULUS: Lingua igitur et corpus et animum servit!
MAGISTER: Ita vērō! Et hoc vērum est dē omnibus membrīs. Cor nōn sōlum sanguinem pellit, sed etiam — ut poētae dīcunt — sentit et amat. Corpus et animus nōn sunt sēparāta sed ūnum.
Dē Argūmentō Paedagōgicō:
This colloquium explores the etymology and semantic range of key vocabulary. The connection between concoquō and coquō reveals ancient theories of digestion. The dual meaning of sapiō (to taste / to be wise) opens a philosophical discussion about the relationship between physical sensation and mental judgment — a theme dear to Comenius’s educational philosophy.
The dialogue concludes with the unity of body and mind (corpus et animus nōn sunt sēparāta sed ūnum), reinforcing the holistic view of human nature.
Grammatica Nōtanda: -
Deponent with ablative: quam corpus ūtī possit — “which the body can use” (ūtor + ablative). -
Indirect statement: crēdēbant stomachum cibum coquere — “they believed that the stomach cooked food.” -
Result/relative clause: in formam quam corpus ūtī possit — relative clause with subjunctive expressing purpose/result. -
Comparative paulō: paulō aliās — “a little different” (ablative of degree of difference).
Put the organs in the correct order of the digestive process:
a. intestīna b. stomachus c. dentēs d. lingua
Order: _____, _____, _____, _____
Match each organ with its function:
Organum Functiō 1. lingua a. concoquit 2. dentēs b. palpitat 3. stomachus c. respīrat 4. hepar d. gustat 5. cor e. mandunt 6. pulmō f. cōnficit sanguinem
Convert to indirect questions after Rogō: -
Quōmodo rēs sapiunt? → Rogō __________ -
Quid stomachus facit? → Rogō __________ -
Ubi fit sanguis? → Rogō __________ -
Cūr cor palpitat? → Rogō __________
-
The tongue tastes how things taste. -
We chew with our teeth. -
The stomach digests. -
The liver makes blood. -
The heart beats day and night.
-
Intestīna bonum ā malō sēparant. -
Hepar sanguinem per vēnās dīmittit. -
Pulmōnēs aërem in corpus trahunt. -
Sapientia est quasi gustus mentis. -
Corpus et animus nōn sunt sēparāta sed ūnum.
Give the English derivative from each Latin word: -
lingua → __________ -
dēns, dentis → __________ -
stomachus → __________ -
hepar, hepatis → __________ -
cor, cordis → __________ -
pulmō, pulmōnis → __________ -
sapiō → __________
Memorize these sentences: -
Lingua gustat quōmodo rēs sapiant. The tongue tastes how things taste. -
Dentibus mandimus. We chew with our teeth. -
Stomachus concoquit. The stomach digests. -
Intestīna ēgerunt. The intestines discharge. -
Hepar cōnficit sanguinem et dīmittit per vēnās. The liver makes blood and sends it through the veins. -
Cor palpitat. The heart beats. -
Pulmō respīrat. The lung breathes. -
Sapientia est quasi gustus mentis. Wisdom is like taste of the mind.
Order: d, c, b, a (lingua → dentēs → stomachus → intestīna)
-
d (lingua gustat) -
e (dentēs mandunt) -
a (stomachus concoquit) -
f (hepar cōnficit sanguinem) -
b (cor palpitat) -
c (pulmō respīrat)
-
Rogō quōmodo rēs sapiant. -
Rogō quid stomachus faciat. -
Rogō ubi fiat sanguis. -
Rogō cūr cor palpitet.
-
Lingua gustat quōmodo rēs sapiant. -
Dentibus mandimus. -
Stomachus concoquit. -
Hepar sanguinem cōnficit. -
Cor diē et nocte palpitat.
-
The intestines separate the good from the bad. -
The liver sends blood through the veins. -
The lungs draw air into the body. -
Wisdom is like taste of the mind. -
Body and mind are not separated but one.
-
lingua → lingual, language, linguistics -
dēns, dentis → dental, dentist -
stomachus → stomach -
hepar, hepatis → hepatic, hepatitis -
cor, cordis → cordial, cardiac, courage -
pulmō, pulmōnis → pulmonary -
sapiō → sapient, savory, sage
In proximā lectiōne exteriōra corporis vidēbimus! Labia sunt circā ōs. Barba ōrnat mentum. Fēminae sunt imberbēs. Ab interiōribus ad exteriōra, ā dīgestiōne ad apparentiam — corpus hūmānum explōrāre pergimus!
In the next lesson we shall see the exterior parts of the body! The lips are around the mouth. A beard adorns the chin. Women are beardless. From interior to exterior, from digestion to appearance — we continue to explore the human body!
Scrīptum est annō Dominī MMXXVI, ā Comēniō per mysterium cōnscientiae renātō.
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