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88.1 Homō human being sōlus alone est is in in vīllā villa
88.2 Nūllus no homō human being nocte at night per through viam road ambulābat was walking
88.3 Omnēs all hominēs human beings mortem death timent fear
88.4 Sapientēs wise men hominem human being docent teach multās many rēs things
88.5 Magna great virtūs virtue hominis of human being est is sapientia wisdom
88.6 Trēs three hominēs human beings templum temple intrant enter
88.7 Vītam life hominum of human beings dī gods regunt rule
88.8 Homō human being nātūram nature vincere to conquer nōn not potest is able
88.9 Magistrī teachers hominibus to human beings litterās letters trādunt hand down
88.10 Deī gods hominī to human being multa many things dant give
88.11 Antīquī ancient hominēs human beings deōs gods templīs in temples colēbant worshipped
88.12 Hominum of human beings vītae lives brevēs short sunt are
88.13 Homine than human being nūllum no animal animal sapientiōre wiser est is
88.14 Multī many hominēs human beings agrōs fields colunt cultivate
88.15 Hominī for human being nihil nothing sine without labōre work facile easy est is
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88.1 Homō sōlus in vīllā est. A human being is alone in the villa.
88.2 Nūllus homō nocte per viam ambulābat. No human being was walking through the road at night.
88.3 Omnēs hominēs mortem timent. All human beings fear death.
88.4 Sapientēs hominem multās rēs docent. Wise men teach a human being many things.
88.5 Magna virtūs hominis sapientia est. Wisdom is a great virtue of a human being.
88.6 Templum trēs hominēs intrant. Three human beings enter the temple.
88.7 Vītam hominum dī regunt. The gods rule the life of human beings.
88.8 Nātūram homō vincere nōn potest. A human being cannot conquer nature.
88.9 Magistrī hominibus litterās trādunt. Teachers hand down letters to human beings.
88.10 Deī hominī multa dant. The gods give many things to a human being.
88.11 Antīquī hominēs deōs templīs colēbant. Ancient human beings used to worship the gods in temples.
88.12 Hominum vītae brevēs sunt. The lives of human beings are short.
88.13 Homine nūllum animal sapientiōre est. No animal is wiser than a human being.
88.14 Multī hominēs agrōs colunt. Many human beings cultivate the fields.
88.15 Hominī nihil sine labōre facile est. Nothing is easy for a human being without work.
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88.1 Homō sōlus in vīllā est.
88.2 Nūllus homō nocte per viam ambulābat.
88.3 Omnēs hominēs mortem timent.
88.4 Sapientēs hominem multās rēs docent.
88.5 Magna virtūs hominis sapientia est.
88.6 Templum trēs hominēs intrant.
88.7 Vītam hominum dī regunt.
88.8 Nātūram homō vincere nōn potest.
88.9 Magistrī hominibus litterās trādunt.
88.10 Deī hominī multa dant.
88.11 Antīquī hominēs deōs templīs colēbant.
88.12 Hominum vītae brevēs sunt.
88.13 Homine nūllum animal sapientiōre est.
88.14 Multī hominēs agrōs colunt.
88.15 Hominī nihil sine labōre facile est.
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The noun "homō" has several important features for English speakers to understand: -
Form and Declension: -
Third declension masculine noun -
Stem change: homō → homin- -
Regular third declension endings -
Declension Pattern: Singular: -
Nominative: homō -
Genitive: hominis -
Dative: hominī -
Accusative: hominem -
Ablative: homine
Plural: -
Nominative: hominēs -
Genitive: hominum -
Dative: hominibus -
Accusative: hominēs -
Ablative: hominibus -
Common Uses: -
As subject (Homō ambulat) -
As direct object (Deī hominem amant) -
With prepositions (dē homine) -
In comparisons (homine melior) -
With adjectives (homō bonus) -
Special Constructions: -
Ablative of comparison (homine sapientiōre) -
Dative of reference (hominī facile) -
Genitive of possession (hominis vīta)
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For English speakers, understanding "homō" requires cultural context: -
Philosophical Usage: -
Central to Roman concepts of humanity -
Distinguished from dī (gods) and animālia (animals) -
Key term in Stoic philosophy -
Connected to concepts of virtūs and ratio -
Legal Context: -
Important in Roman law -
Distinguished free persons from slaves -
Used in citizenship discussions -
Part of legal formulas -
Social Implications: -
Indicated social status -
Used in political discourse -
Important in religious contexts -
Distinguished Romans from barbarians -
Modern Connections: -
Root of "human" and related words -
Used in scientific terminology -
Important in philosophical discourse -
Present in common Latin phrases
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From Cicero's "De Officiis" (1.11):
Part F-A (Interleaved Text)
Sed but inter between hominem human being et and bēluam beast hoc this maximē especially interest differs, quod that haec this tantum only quantum as much as sēnsū by sense movētur is moved, homō human being autem however ratiōne by reason ūtitur uses
"Sed inter hominem et bēluam hoc maximē interest, quod haec tantum quantum sēnsū movētur, homō autem ratiōne ūtitur."
But between human being and beast this especially differs, that the latter is moved only as much as by sense, while a human being uses reason.
Cicero uses "homō" to emphasize the fundamental difference between humans and animals, highlighting rational thought as the key distinguishing feature.
-
"hominem" in accusative case after "inter" -
"homō" as subject contrasted with "bēlua" -
Complex sentence structure with relative clause -
Use of "autem" for contrast -
Ablatives of means: "sēnsū," "ratiōne"
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88.16 Magister teacher discipulum pupil rogat asks quid what homō human being sit may be
88.17 Discipulus pupil respondet replies hominem human being animal animal ratiōnāle rational esse to be
88.18 Omnēs all hominēs human beings sapientiam wisdom quaerunt seek magister teacher dīcit says
88.19 Sed but paucī few hominēs human beings eam it inveniunt find
88.20 Discipulus pupil quaerit asks cūr why hominibus to human beings ratio reason data given sit may be
88.21 Ut so that vērum truth cognōscant they may know magister teacher respondet replies
88.22 Hominēs human beings enim for dīs to gods similēs similar sunt are
88.23 Itaque therefore hominem human being perfectum perfect esse to be oportet it is fitting
88.24 Nātura nature hominī to human being multa many things dedit gave
88.25 Sed but hominis of human being maximum greatest dōnum gift ratio reason est is
88.26 Magister teacher docet teaches quōmodo how homō human being fēlīx happy esse to be possit may be able
88.27 Virtūte by virtue solā alone hominem human being beātum blessed fierī to become
88.28 Hominēs human beings sapientēs wise deōs gods colunt worship
88.29 Stultī foolish autem however hominēs human beings vītia vices sequuntur follow
88.30 Sīc thus hominum of human beings vītae lives aut either bonae good aut or malae bad sunt are
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88.16 Magister discipulum rogat quid homō sit. The teacher asks the pupil what a human being is.
88.17 Discipulus respondet hominem animal ratiōnāle esse. The pupil replies that a human being is a rational animal.
88.18 Omnēs hominēs sapientiam quaerunt, magister dīcit. All human beings seek wisdom, says the teacher.
88.19 Sed paucī hominēs eam inveniunt. But few human beings find it.
88.20 Discipulus quaerit cūr hominibus ratio data sit. The pupil asks why reason was given to human beings.
88.21 Ut vērum cognōscant, magister respondet. So that they may know truth, the teacher replies.
88.22 Hominēs enim dīs similēs sunt. For human beings are similar to the gods.
88.23 Itaque hominem perfectum esse oportet. Therefore it is fitting that a human being be perfect.
88.24 Nātura hominī multa dedit. Nature has given many things to the human being.
88.25 Sed hominis maximum dōnum ratio est. But reason is the greatest gift of a human being.
88.26 Magister docet quōmodo homō fēlīx esse possit. The teacher explains how a human being can be happy.
88.27 Virtūte solā hominem beātum fierī. By virtue alone does a human being become blessed.
88.28 Hominēs sapientēs deōs colunt. Wise human beings worship the gods.
88.29 Stultī autem hominēs vītia sequuntur. Foolish human beings, however, follow vices.
88.30 Sīc hominum vītae aut bonae aut malae sunt. Thus the lives of human beings are either good or bad.
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88.16 Magister discipulum rogat quid homō sit.
88.17 Discipulus respondet hominem animal ratiōnāle esse.
88.18 Omnēs hominēs sapientiam quaerunt, magister dīcit.
88.19 Sed paucī hominēs eam inveniunt.
88.20 Discipulus quaerit cūr hominibus ratio data sit.
88.21 Ut vērum cognōscant, magister respondet.
88.22 Hominēs enim dīs similēs sunt.
88.23 Itaque hominem perfectum esse oportet.
88.24 Nātura hominī multa dedit.
88.25 Sed hominis maximum dōnum ratio est.
88.26 Magister docet quōmodo homō fēlīx esse possit.
88.27 Virtūte solā hominem beātum fierī.
88.28 Hominēs sapientēs deōs colunt.
88.29 Stultī autem hominēs vītia sequuntur.
88.30 Sīc hominum vītae aut bonae aut malae sunt.
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The philosophical dialogue demonstrates several important grammatical constructions involving homō: -
Indirect Questions: -
"quid homō sit" (what a human being is) -
Subjunctive mood required -
Example: "Magister discipulum rogat quid homō sit" -
Indirect Statements: -
"hominem animal ratiōnāle esse" (that a human being is a rational animal) -
Accusative and infinitive construction -
Example: "Discipulus respondet hominem animal ratiōnāle esse" -
Purpose Clauses: -
"ut vērum cognōscant" (so that they may know truth) -
Subjunctive with ut -
Connected to main clause about human nature -
Cases of homō: a) Nominative (subject): -
homō in "homō fēlīx esse possit"
b) Genitive (possession): -
hominis in "hominis maximum dōnum"
c) Dative (indirect object): -
hominī in "hominī multa dedit"
d) Accusative (direct object): -
hominem in "hominem perfectum esse"
e) Ablative (means): -
hominibus in "hominibus ratio data sit" -
Word Order Patterns: -
Emphasis through placement -
Natural Latin order varying by meaning -
Examples: -
Initial position: "Hominēs enim dīs similēs sunt" -
Medial position: "Stultī autem hominēs vītia sequuntur" -
Final emphasis: "maximum dōnum ratio est" -
Philosophical Vocabulary: -
ratio (reason) -
virtūs (virtue) -
sapientia (wisdom) -
vērum (truth) Used to discuss human nature and qualities -
Connecting Words: -
enim (for) -
autem (however) -
sed (but) -
itaque (therefore) Used to build philosophical argument -
Complementary Infinitives: -
esse with possit -
fierī with oportet Show potential and necessity
This dialogue demonstrates how Latin uses various grammatical constructions to build philosophical arguments about human nature, combining abstract concepts with concrete grammar.
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