← Latinum Institute Latin Reading Course
Topic Word: dēbeō dēbēre dēbuī dēbitum (owe, be obliged) Part of Speech: Verb, 2nd Conjugation
Course Index: Complete Lesson Index
155.1 Mercātor The merchant pecūniam money multam much crēditōrī to the creditor dēbet owes.
155.2 Fīlius The son patrī to the father oboedientiam obedience dēbēre to owe dīcitur is said.
155.3 Omnēs All cīvēs citizens lēgibus to the laws obsequium compliance dēbent owe.
155.4 Mīlitēs Soldiers ducī to the leader fidēlitātem loyalty dēbēbant owed et and fortiter bravely pugnāvērunt fought.
155.5 Quid What deīs to the gods immortālibus immortal dēbēmus do we owe nisi except pietātem piety et and sacrificia sacrifices?
155.6 Senātor The senator dīxit said sē himself reī pūblicae to the republic vītam life suam his dēbēre to owe.
155.7 Argentum The silver quod which mihi to me dēbēs you owe hodiē today redde give back.
155.8 Rēx The king populō to the people iūstitiam justice dēbet owes sī if bene well rēgnāre to rule vult wishes.
155.9 Māter The mother fīliīs to the sons amōrem love dēbet owes et and cūram care cotīdiānam daily.
155.10 Agricola The farmer domino to the master frūmentum grain dēbēbat owed sed but solvere to pay nōn not poterat was able.
155.11 Amīcitia Friendship vera true postulat demands ut that amīcī friends sibi to each other auxilium help dēbeant owe.
155.12 Orator The orator iūdicibus to the judges vēritātem truth dēbet owes nōn not verba words falsa false.
155.13 Tū You mihi to me grātiās thanks dēbēs owe quod because tē you ē from perīculō danger servāvī I saved.
155.14 Philosophus The philosopher dīxit said sapiēns the wise man virtūtem virtue nātūrae to nature dēbēre to owe.
155.15 Omnēs All hominēs humans mortem death fātō to fate dēbēmus we owe sed but prō for patriā fatherland morī to die glōriōsum glorious est is.
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155.1 Mercātor pecūniam multam crēditōrī dēbet. The merchant owes much money to the creditor.
155.2 Fīlius patrī oboedientiam dēbēre dīcitur. The son is said to owe obedience to his father.
155.3 Omnēs cīvēs lēgibus obsequium dēbent. All citizens owe compliance to the laws.
155.4 Mīlitēs ducī fidēlitātem dēbēbant et fortiter pugnāvērunt. The soldiers owed loyalty to their leader and fought bravely.
155.5 Quid deīs immortālibus dēbēmus nisi pietātem et sacrificia? What do we owe to the immortal gods except piety and sacrifices?
155.6 Senātor dīxit sē reī pūblicae vītam suam dēbēre. The senator said that he owed his life to the republic.
155.7 Argentum quod mihi dēbēs hodiē redde. Give back today the silver which you owe to me.
155.8 Rēx populō iūstitiam dēbet sī bene rēgnāre vult. The king owes justice to the people if he wishes to rule well.
155.9 Māter fīliīs amōrem dēbet et cūram cotīdiānam. The mother owes love and daily care to her sons.
155.10 Agricola dominō frūmentum dēbēbat sed solvere nōn poterat. The farmer owed grain to his master but was not able to pay.
155.11 Amīcitia vēra postulat ut amīcī sibi auxilium dēbeant. True friendship demands that friends owe help to each other.
155.12 Ōrātor iūdicibus vēritātem dēbet, nōn verba falsa. The orator owes truth to the judges, not false words.
155.13 Tū mihi grātiās dēbēs quod tē ē perīculō servāvī. You owe me thanks because I saved you from danger.
155.14 Philosophus dīxit sapientem virtūtem nātūrae dēbēre. The philosopher said that the wise man owes virtue to nature.
155.15 Omnēs hominēs mortem fātō dēbēmus, sed prō patriā morī glōriōsum est. All humans owe death to fate, but to die for one’s fatherland is glorious.
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155.1 Mercātor pecūniam multam crēditōrī dēbet.
155.2 Fīlius patrī oboedientiam dēbēre dīcitur.
155.3 Omnēs cīvēs lēgibus obsequium dēbent.
155.4 Mīlitēs ducī fidēlitātem dēbēbant et fortiter pugnāvērunt.
155.5 Quid deīs immortālibus dēbēmus nisi pietātem et sacrificia?
155.6 Senātor dīxit sē reī pūblicae vītam suam dēbēre.
155.7 Argentum quod mihi dēbēs hodiē redde.
155.8 Rēx populō iūstitiam dēbet sī bene rēgnāre vult.
155.9 Māter fīliīs amōrem dēbet et cūram cotīdiānam.
155.10 Agricola dominō frūmentum dēbēbat sed solvere nōn poterat.
155.11 Amīcitia vēra postulat ut amīcī sibi auxilium dēbeant.
155.12 Ōrātor iūdicibus vēritātem dēbet, nōn verba falsa.
155.13 Tū mihi grātiās dēbēs quod tē ē perīculō servāvī.
155.14 Philosophus dīxit sapientem virtūtem nātūrae dēbēre.
155.15 Omnēs hominēs mortem fātō dēbēmus, sed prō patriā morī glōriōsum est.
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dēbeō dēbēre dēbuī dēbitum is a 2nd conjugation verb meaning “to owe, be obliged, ought, must.”
Part Form Meaning 1st (Present) dēbeō I owe 2nd (Infinitive) dēbēre to owe 3rd (Perfect) dēbuī I owed, I have owed 4th (Supine/PPP) dēbitum owed, having been owed
Person Singular Plural 1st dēbeō (I owe) dēbēmus (we owe) 2nd dēbēs (you owe) dēbētis (you all owe) 3rd dēbet (he/she/it owes) dēbent (they owe)
Construction with Dative: Dēbeō typically takes a dative of the person to whom something is owed and an accusative of the thing owed: -
155.1: “Mercātor pecūniam multam crēditōrī dēbet” - “The merchant owes much money to the creditor“ (dative) -
155.3: “Omnēs cīvēs lēgibus obsequium dēbent” - “All citizens owe compliance to the laws“ (dative)
With Infinitive (Obligation): Dēbeō + infinitive expresses moral obligation or necessity (”ought to, must”): -
155.2: “Fīlius patrī oboedientiam dēbēre dīcitur” - “The son is said to owe obedience to his father” -
155.14: “sapientem virtūtem nātūrae dēbēre“ - “that the wise man owes virtue to nature”
In Indirect Statement: When dēbeō appears in indirect discourse, it uses the accusative + infinitive construction: -
155.6: “Senātor dīxit sē reī pūblicae vītam suam dēbēre“ - “The senator said that he owed his life to the republic” (sē is accusative subject of the infinitive dēbēre)
Imperfect Tense: Expresses ongoing or habitual obligation in the past: -
155.4: “Mīlitēs ducī fidēlitātem dēbēbant“ - “The soldiers were owing (owed) loyalty to their leader” -
155.10: “Agricola dominō frūmentum dēbēbat“ - “The farmer was owing (owed) grain to his master”
Perfect Tense: From the principal parts, the perfect is dēbuī (I owed, I have owed): -
dēbuī, dēbuistī, dēbuit, dēbuimus, dēbuistis, dēbuērunt
Subjunctive with Purpose/Result: In sentence 155.11, dēbeant is present subjunctive in a purpose clause: -
“ut amīcī sibi auxilium dēbeant“ - “that friends may owe help to each other”
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dēbitum -ī n.: a debt, what is owed -
dēbitor -ōris m.: a debtor -
dēbitrix -īcis f.: a female debtor -
indēbitus -a -um: not owed, undeserved
The Latin root dēb- gives English many financial and moral terms: -
debt: money owed -
debit: an entry recording money owed -
debtor: one who owes -
due: what is owed or proper -
duty: moral obligation (from Old French deu, “owed”) -
indebted: owing gratitude or money
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In Roman culture, dēbēre encompassed both financial debt and moral obligation - concepts that were deeply intertwined in Roman thinking. The word reveals how Romans understood social, familial, religious, and civic relationships as networks of mutual obligation.
Financial Debt:
Rome had a complex credit economy from early times. Sentence 155.1 reflects the common reality: “Mercātor pecūniam multam crēditōrī dēbet” - merchants borrowed capital to fund trade ventures. Interest rates (faenus or usūra) were regulated but often high.
Debt bondage (nexum) was practiced in early Rome: a debtor who couldn’t pay might pledge his labor or even person as security. This harsh practice was abolished by the Lex Poetelia Papiria (326 BCE), which prohibited debt slavery for Roman citizens. However, debt remained a powerful social force and political issue throughout Roman history.
The Twelve Tables (Rome’s first written law code, 451-450 BCE) included detailed provisions about debt collection, showing how central this issue was to Roman society. Creditors had substantial legal powers, including the right to seize property and, in extreme cases, even dismember a debtor’s body if multiple creditors couldn’t agree on division of payment - though this provision was likely never actually enforced.
Moral and Social Obligation:
But dēbēre meant far more than financial debt. Romans conceived of society as a web of obligations:
To Parents: Sentence 155.2 expresses a fundamental Roman value: “Fīlius patrī oboedientiam dēbēre dīcitur” - the son owes obedience to his father. This obligation (pietas toward parents) was considered sacred. The paterfamilias (male head of household) had extensive legal authority, including patria potestas (paternal power) over his children even after they reached adulthood.
To the State: Sentence 155.6 captures the ultimate civic obligation: “Senātor dīxit sē reī pūblicae vītam suam dēbēre” - the senator owed his very life to the republic. This wasn’t hyperbole. Roman aristocrats saw themselves as owing military service, public office, and sacrifice to the state that gave them status and opportunity.
The concept of officium (duty, obligation) was central to Roman ethics. Cicero wrote an entire philosophical work titled De Officiis (On Duties), exploring what we owe to others, to ourselves, and to the state.
To the Gods:
Sentence 155.5 asks: “Quid deīs immortālibus dēbēmus nisi pietātem et sacrificia?” - “What do we owe the immortal gods except piety and sacrifices?” Romans believed they had contractual obligations to the gods (dō ut dēs - “I give so that you may give”). Religious observance wasn’t just worship but fulfillment of debts owed for divine favor.
Neglecting these obligations endangered not just the individual but the entire community. Public disasters were often attributed to failure to properly honor the gods - a collective debt unpaid.
Family Obligations:
Sentence 155.9 expresses maternal duty: “Māter fīliīs amōrem dēbet et cūram cotīdiānam” - “The mother owes love and daily care to her sons.” Roman family life was structured around reciprocal obligations. Parents owed children educatio (upbringing and education); children owed parents obedience and support in old age.
The Roman virtue of pietas encompassed this web of family obligations. Aeneas, hero of Virgil’s Aeneid, is constantly called pius Aeneas because he fulfills his duties to gods, father, and destiny even at great personal cost.
Legal and Civic Duty:
Sentence 155.3 states: “Omnēs cīvēs lēgibus obsequium dēbent” - “All citizens owe compliance to the laws.” This reflects the Roman republican ideal that law, not kings, governed free men. Even emperors theoretically ruled under law (princeps legibus solutus - “the emperor is freed from the laws” - was a later, controversial idea).
Sentence 155.8 expresses the reciprocal nature: “Rēx populō iūstitiam dēbet” - “The king owes justice to the people.” Even those with power had obligations to those they ruled.
Military Loyalty:
Sentence 155.4 shows military fidēs: “Mīlitēs ducī fidēlitātem dēbēbant” - “The soldiers owed loyalty to their leader.” This was formalized in the military oath (sacramentum). Breaking this oath was perfīdia (treachery), one of the worst crimes in Roman eyes.
In the late Republic, soldiers increasingly saw themselves as owing loyalty to their generals personally rather than to the state - a shift that contributed to Rome’s civil wars and the fall of the Republic.
Gratitude as Debt:
Sentence 155.13 expresses an important Roman concept: “Tū mihi grātiās dēbēs quod tē ē perīculō servāvī” - “You owe me thanks because I saved you from danger.” Romans conceived of gratitude as a real debt. The word grātia means both “thanks” and “favor” - receiving a benefit created an obligation to reciprocate.
This system of reciprocal favors (beneficia and officia) structured Roman political and social life. Patronage networks were built on these obligations. A cliens (client) owed support to his patrōnus (patron), who in turn owed protection and assistance.
Philosophical Perspectives:
Sentence 155.14 reflects Stoic philosophy: “Philosophus dīxit sapientem virtūtem nātūrae dēbēre” - “The philosopher said that the wise man owes virtue to nature.” Stoics believed humans had natural obligations to live according to reason and virtue - debts we owe to our own nature as rational beings.
The Ultimate Debt:
Sentence 155.15 expresses Roman fatalism with heroic overtones: “Omnēs hominēs mortem fātō dēbēmus, sed prō patriā morī glōriōsum est” - “All humans owe death to fate, but to die for one’s fatherland is glorious.” Every Roman owed death to fate, but how and why one died determined honor.
Dulce et decorum est prō patriā morī - “It is sweet and fitting to die for one’s fatherland” - was a Roman commonplace (made famous by Horace). Military service and willingness to sacrifice for Rome were seen as paying back the debt one owed to the state.
Debt Forgiveness and Generosity:
While Romans took debt seriously, they also valued clēmentia (mercy) and līberālitās (generosity). Wealthy Romans sometimes dramatically forgave debts - Julius Caesar famously forgave enormous debts to win popular support. Such acts converted financial obligations into moral debts of gratitude.
The very structure of dēbēre - requiring both a dative (to whom) and accusative (what) - linguistically encoded the Roman understanding that obligations always involved relationships between persons. You couldn’t simply “owe” in abstract - you owed something to someone, creating binding social ties.
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Source: Marcus Tullius Cicero, Dē Officiīs Liber Prīmus 20-21 (44 BCE)
This philosophical work was Cicero’s last major composition, written shortly before his death. Addressed to his son Marcus, it explores what duties humans owe to each other and to themselves. This passage discusses fundamental obligations.
Prīncipīs Of principles est it is officī of duty ut that conservet one should preserve sibi for oneself suam one’s own cuiusque of each personam character neque and not commūtet should change quod what cuique to each suī of himself proprium proper est is sed but suam one’s own quamque each nātūram nature sequātur should follow. Sīc Thus enim for tenēbimus we will hold quid what dēceāt is fitting facere to do. Nam For ut as aliōrum of others ita so suōrum of one’s own morum character traits dēbet one ought esse to be custōs a guardian quisque each person optimē best que and indicāre to determine quid what sibi for oneself conveniat is suitable et and aptum fitting sit may be.
Prīncipis est officī ut conservet sibi suam cuiusque persōnam neque commūtet quod cuique suī proprium est, sed suam quamque nātūram sequātur. Sīc enim tenēbimus quid dēceāt facere. Nam ut aliōrum ita suōrum mōrum dēbet esse custōs quisque optimēque indicāre quid sibi conveniat et aptum sit.
It is a principle of duty that one should preserve for oneself each person’s own character and not change what is proper to each individual, but rather should follow one’s own particular nature. For in this way we will maintain what is fitting to do. For just as one must be a guardian of others’ character traits, so too must each person be the best judge of one’s own and determine what is suitable and appropriate for oneself.
Prīncipis est officī ut conservet sibi suam cuiusque persōnam neque commūtet quod cuique suī proprium est, sed suam quamque nātūram sequātur. Sīc enim tenēbimus quid dēceāt facere. Nam ut aliōrum ita suōrum mōrum dēbet esse custōs quisque optimēque indicāre quid sibi conveniat et aptum sit.
Historical and Philosophical Context:
Cicero wrote De Officiis (On Duties) in 44 BCE, months after Julius Caesar’s assassination and shortly before his own death. It was his final philosophical work and represents the culmination of his thinking about ethics and duty. Written as advice to his son Marcus (who was studying philosophy in Athens), the work is both deeply personal and universally applicable.
The treatise synthesizes Greek Stoic philosophy (particularly the work of Panaetius of Rhodes) with Roman practical ethics. It asks: What do we owe? To whom? And how do we resolve conflicts between different obligations?
The Concept of “Officium” (Duty):
Officium is the Latin equivalent of Greek kathēkon (fitting action, duty). But Roman officium carried distinctive emphases: -
Practical rather than purely theoretical -
Focused on social roles and relationships -
Connected to dēcōrum (propriety, fitness)
Analysis of This Passage:
“Prīncipis est officī” - “It is a principle of duty.” Cicero establishes this as fundamental, not optional. The use of prīncipis (of first things, of principles) marks this as foundational.
“ut conservet sibi suam cuiusque persōnam” - “that one should preserve for oneself each person’s own character.” The word persōna originally meant “theatrical mask” but here means “character, role, identity.” Cicero argues we each have a unique identity we must maintain.
“neque commūtet quod cuique suī proprium est” - “and not change what is proper to each individual.” We owe it to ourselves not to try to be someone we’re not. This is both psychological wisdom and ethical obligation.
“sed suam quamque nātūram sequātur” - “but rather should follow one’s own particular nature.” The subjunctive sequātur expresses obligation. We should follow our nature - this is a duty (dēbeō), not just permission.
“Sīc enim tenēbimus quid dēceāt facere” - “For in this way we will maintain what is fitting to do.” Dēcet (it is fitting) is closely related to dēbeō (I owe, ought). What is fitting is what we owe - to ourselves, to others, to our nature.
“ut aliōrum ita suōrum mōrum dēbet esse custōs quisque” - “just as one must be a guardian of others’ character traits, so too must each person be [guardian] of one’s own.” Here’s the key connection to dēbeō: we have guardian duties (custōs) toward both others and ourselves.
“optimēque indicāre quid sibi conveniat et aptum sit” - “and best determine what is suitable and appropriate for oneself.” The superlative optimē (best) is crucial - we are the best judges of what suits us, though not the only judges.
Connection to Our Lesson Word:
Though Cicero doesn’t use dēbeō explicitly in this passage, the entire argument is about what we owe: -
We owe preservation of our authentic character (to ourselves) -
We owe appropriate behavior (to our nature) -
We owe judgment about our own fitness (to ourselves and society)
The officium (duty) Cicero describes is precisely what we dēbeō (owe) - to nature, to ourselves, to our role in society.
Philosophical Depth:
This passage contains a sophisticated ethical argument: -
Authenticity as Duty: We have an obligation to be ourselves - not as selfish individualism but as recognition that each person has a unique role to play in the cosmic and social order. -
Nature as Creditor: We owe it to our nature to fulfill its potential. This is Stoic: the universe has given you a specific nature; failing to develop it is like defaulting on a debt. -
Self-Knowledge as Requirement: You cannot pay what you owe if you don’t know what you owe. Hence indicāre (to determine, judge) is essential to dēbēre (owing). -
Individual Difference Within Universal Duty: All humans share general duties, but each has specific obligations based on individual nature, talents, and circumstances.
Practical Application:
Cicero is telling his son (and us): You don’t owe it to anyone to become someone you’re not. But you do owe it to yourself, to nature, and to society to become the best version of what you genuinely are.
This is deeply Roman: duty (officium, dēbēre) isn’t oppressive conformity but authentic fulfillment of one’s true role and nature.
Rhetorical Structure:
Notice how Cicero builds the argument: -
Statement of principle (prīncipis est officī) -
Positive command (conservet, sequātur) -
Negative command (neque commūtet) -
Logical consequence (sīc enim tenēbimus) -
Supporting comparison (ut aliōrum ita suōrum) -
Final application (optimēque indicāre)
The structure mirrors the content - each element in its proper place, building naturally to conclusion.
Why This Passage Matters:
Written in Cicero’s final months, this represents his mature ethical thought. He would soon face his own ultimate obligation - staying true to his principles even unto death. When Mark Antony’s soldiers caught him fleeing Italy in December 43 BCE, Cicero reportedly met death calmly, having fulfilled what he owed to his nature: speaking truth, defending the republic, living as a philosopher.
His last words to his executioners were: “There is nothing proper about what you are doing, soldier, but do try to kill me properly” (Nihil bene de re, sed quicquid de me, fac recte). Even in death, fulfilling the duty (officium) to face fate with dignity.
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155.G.1 In In scholā the school philosophī of the philosopher duo two discipulī disciples dē about officiō duty disputābant were debating.
155.G.2 Prīmus The first discipulus disciple dīxit said: “Quid What parentibus to parents dēbēmus do we owe nisi except oboedientiam obedience et and pietātem dutiful devotion?”
155.G.3 Secundus The second respondit answered: “Plūs More dēbēmus we owe quam than putās you think. Nōnne Do not vītam life ipsam itself illīs to them dēbēmus do we owe?”
155.G.4 “Vērum True dīcis you speak,” prīmus the first inquit said. “Sed But quid what reī pūblicae to the republic dēbēre to owe dīcāmus should we say?”
155.G.5 Secundus The second: “Servitium Service mīlitāre military et and tribūta taxes certē certainly dēbēmus we owe. Fortasse Perhaps etiam even vītam life nostram our.”
155.G.6 “Et And quid what amīcīs to friends?” prīmus the first rogāvit asked. “Fidēlitātem Loyalty et and auxilium help in in perīculīs dangers dēbēmus we owe.”
155.G.7 Tum Then secundus the second dīxit said: “Sed But num surely not omnibus to everyone omnia all things dēbēmus do we owe? Id That impossibile impossible vidētur seems.”
155.G.8 “Rēctē Rightly mōnēs you advise,” prīmus the first inquit said. “Unicuique To each person dēbēmus we owe quod what iūstum just est is et and quod what mōribus to customs convenit is fitting.”
155.G.9 “Nōbīsmet To ourselves ipsīs very quidquam anything dēbēmus do we owe?” secundus the second quaesīvit asked.
155.G.10 Prīmus The first cogitāvit thought et and dīxit said: “Certē Certainly. Dēbēmus We owe nōbīs to ourselves vītam a life honestam honorable et and virtūtem virtue cōnservāre to preserve.”
155.G.11 “Quid What ergo therefore deīs to the gods dēbēmus do we owe?” “Cultum Worship et and grātiam gratitude prō for beneficiīs kindnesses eōrum their.”
155.G.12 Magister The teacher intrāvit entered et and inquit said: “Bene Well disputātis you debate. Sed But etiam also nātūrae to nature nōs we multum much dēbēre to owe nōlīte do not oblīvīscī forget.”
155.G.13 Discipulī The disciples mīrātī sunt were amazed et and rogāvērunt asked: “Quid What nātūrae to nature dēbēmus do we owe magister teacher?”
155.G.14 Magister The teacher respondit answered: “Dēbēmus We owe secundum according to nātūram nature nostram our vīvere to live et and ea those things facere to do ad to quae which nātī sumus we were born.”
155.G.15 “Ergō Therefore,” prīmus the first discipulus disciple dīxit said, “omnēs all hominēs humans omnia all things omnibus to all dēbent owe: parentibus to parents, patriae to fatherland, amīcīs to friends, deīs to gods, sibi to themselves, et and nātūrae to nature ipsī itself!”
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155.G.1 In scholā philosophī duo discipulī dē officiō disputābant. In the philosopher’s school, two disciples were debating about duty.
155.G.2 Prīmus discipulus dīxit: “Quid parentibus dēbēmus nisi oboedientiam et pietātem?” The first disciple said: “What do we owe to our parents except obedience and dutiful devotion?”
155.G.3 Secundus respondit: “Plūs dēbēmus quam putās. Nōnne vītam ipsam illīs dēbēmus?” The second answered: “We owe more than you think. Don’t we owe life itself to them?”
155.G.4 “Vērum dīcis,” prīmus inquit. “Sed quid reī pūblicae dēbēre dīcāmus?” “You speak truly,” the first said. “But what should we say we owe to the republic?”
155.G.5 Secundus: “Servitium mīlitāre et tribūta certē dēbēmus. Fortasse etiam vītam nostram.” The second: “We certainly owe military service and taxes. Perhaps even our life.”
155.G.6 “Et quid amīcīs?” prīmus rogāvit. “Fidēlitātem et auxilium in perīculīs dēbēmus.” “And what to friends?” the first asked. “We owe loyalty and help in dangers.”
155.G.7 Tum secundus dīxit: “Sed num omnibus omnia dēbēmus? Id impossibile vidētur.” Then the second said: “But surely we don’t owe everything to everyone? That seems impossible.”
155.G.8 “Rēctē mōnēs,” prīmus inquit. “Unicuique dēbēmus quod iūstum est et quod mōribus convenit.” “You advise rightly,” the first said. “We owe to each person what is just and what is fitting according to customs.”
155.G.9 “Nōbīsmet ipsīs quidquam dēbēmus?” secundus quaesīvit. “Do we owe anything to ourselves?” the second asked.
155.G.10 Prīmus cogitāvit et dīxit: “Certē. Dēbēmus nōbīs vītam honestam et virtūtem cōnservāre.” The first thought and said: “Certainly. We owe to ourselves to preserve an honorable life and virtue.”
155.G.11 “Quid ergo deīs dēbēmus?” “Cultum et grātiam prō beneficiīs eōrum.” “What therefore do we owe to the gods?” “Worship and gratitude for their kindnesses.”
155.G.12 Magister intrāvit et inquit: “Bene disputātis. Sed etiam nātūrae nōs multum dēbēre nōlīte oblīvīscī.” The teacher entered and said: “You debate well. But don’t forget that we also owe much to nature.”
155.G.13 Discipulī mīrātī sunt et rogāvērunt: “Quid nātūrae dēbēmus, magister?” The disciples were amazed and asked: “What do we owe to nature, teacher?”
155.G.14 Magister respondit: “Dēbēmus secundum nātūram nostram vīvere et ea facere ad quae nātī sumus.” The teacher answered: “We owe it to live according to our nature and to do those things for which we were born.”
155.G.15 “Ergō,” prīmus discipulus dīxit, “omnēs hominēs omnia omnibus dēbent: parentibus, patriae, amīcīs, deīs, sibi, et nātūrae ipsī!” “Therefore,” the first disciple said, “all humans owe everything to everyone: to parents, to fatherland, to friends, to gods, to themselves, and to nature itself!”
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155.G.1 In scholā philosophī duo discipulī dē officiō disputābant.
155.G.2 Prīmus discipulus dīxit: “Quid parentibus dēbēmus nisi oboedientiam et pietātem?”
155.G.3 Secundus respondit: “Plūs dēbēmus quam putās. Nōnne vītam ipsam illīs dēbēmus?”
155.G.4 “Vērum dīcis,” prīmus inquit. “Sed quid reī pūblicae dēbēre dīcāmus?”
155.G.5 Secundus: “Servitium mīlitāre et tribūta certē dēbēmus. Fortasse etiam vītam nostram.”
155.G.6 “Et quid amīcīs?” prīmus rogāvit. “Fidēlitātem et auxilium in perīculīs dēbēmus.”
155.G.7 Tum secundus dīxit: “Sed num omnibus omnia dēbēmus? Id impossibile vidētur.”
155.G.8 “Rēctē mōnēs,” prīmus inquit. “Unicuique dēbēmus quod iūstum est et quod mōribus convenit.”
155.G.9 “Nōbīsmet ipsīs quidquam dēbēmus?” secundus quaesīvit.
155.G.10 Prīmus cogitāvit et dīxit: “Certē. Dēbēmus nōbīs vītam honestam et virtūtem cōnservāre.”
155.G.11 “Quid ergo deīs dēbēmus?” “Cultum et grātiam prō beneficiīs eōrum.”
155.G.12 Magister intrāvit et inquit: “Bene disputātis. Sed etiam nātūrae nōs multum dēbēre nōlīte oblīvīscī.”
155.G.13 Discipulī mīrātī sunt et rogāvērunt: “Quid nātūrae dēbēmus, magister?”
155.G.14 Magister respondit: “Dēbēmus secundum nātūram nostram vīvere et ea facere ad quae nātī sumus.”
155.G.15 “Ergō,” prīmus discipulus dīxit, “omnēs hominēs omnia omnibus dēbent: parentibus, patriae, amīcīs, deīs, sibi, et nātūrae ipsī!”
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This philosophical dialogue demonstrates several important grammatical patterns:
Deliberative Subjunctive: In 155.G.4, “quid... dēbēre dīcāmus?” uses the present subjunctive dīcāmus to express deliberation: “what should we say we owe?”
Indirect Questions: Multiple examples appear: -
155.G.2: “Quid parentibus dēbēmus” - “What do we owe to parents?” (direct question) -
155.G.13: “Quid nātūrae dēbēmus” - “What do we owe to nature?” (indirect after rogāvērunt)
Dative of the Person: Throughout the dialogue, dēbeō consistently takes a dative for the person to whom something is owed: -
parentibus (to parents), reī pūblicae (to the republic), amīcīs (to friends), deīs (to the gods), nōbīs (to ourselves), nātūrae (to nature)
Negative Questions with -ne: In 155.G.3, “Nōnne vītam ipsam illīs dēbēmus?” expects a positive answer (”Don’t we owe...?” = “We do owe, don’t we?”)
Comparative Constructions: In 155.G.3, “Plūs dēbēmus quam putās” - “We owe more than you think” - uses quam after the comparative plūs.
Prohibitions: In 155.G.12, “nōlīte oblīvīscī” is the imperative of nōlō + infinitive, meaning “don’t forget” (literally “be unwilling to forget”).
Dative + Infinitive Construction: In 155.G.14, “dēbēmus... vīvere” shows dēbeō with a complementary infinitive expressing obligation: “we ought to live.”
Emphatic Reflexives: “Nōbīsmet ipsīs” (155.G.9) - “to ourselves very” - uses -met (emphatic particle) + ipsīs (intensive) for strong emphasis.
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The Latinum Institute Latin Reading Course has been helping autodidact learners master Latin since 2006. Our method is based on extensive reading with construed interlinear texts that allow you to see the direct relationship between Latin words and their English meanings.
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Lesson 155 Complete Latinum Institute - Teaching Latin Through Extensive Reading Since 2006
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