###
Welcome to Lesson 22 of the Neo-Latin Colloquia series. This lesson continues our exploration of Erasmus’s celebrated Convivium Religiosum (The Godly Feast), first published in 1522. Where Lesson 21 introduced us to the pastoral setting and the arrival of guests at Eusebius’s country villa, this second portion takes us inside to the dining hall itself, where the conversation turns to weightier matters: the proper conduct of a Christian symposium, the nature of true joy, and the relationship between classical learning and Christian wisdom.
This section contains one of Erasmus’s most famous and controversial statements — his preference for Cicero over the Scholastic philosophers — which encapsulates the humanist vision of Christianity enlightened by classical wisdom rather than constrained by medieval dialectic.
What is this dialogue about? The Convivium Religiosum presents a philosophical dinner party where educated Christians discuss how Scripture should inform daily life. In this portion, Eusebius proposes reading sacred texts during the meal, leading to a discussion of what constitutes genuine cheerfulness (vera hilaritas) versus vulgar entertainment. The conversation then expands to consider how pagan philosophers like Cicero, Plato, and Socrates may have been touched by divine inspiration — a characteristically Erasmian synthesis of classical humanism and evangelical piety.
Link to Course Index:
https://latinum.substack.com/p/index
Key Takeaways: -
The optative subjunctive (utinam + subjunctive) for expressing wishes -
The passive periphrastic construction for obligation (videtur amplectendus) -
Ablative absolute constructions for attendant circumstances -
Result clauses after negatives (non possum...quin) -
Deponent verbs with active meaning but passive forms -
Periodic sentence structure characteristic of humanist Latin prose
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
This text follows sixteenth-century Neo-Latin conventions. Notable features include: quum for classical cum when introducing temporal clauses; the dipthong oe retained in coelesti (modern caelesti); Erasmus’s preference for -que as an enclitic coordinator rather than repeating et; and the use of Greek terms (σκῆνος, οἰκίαν) in theological discussions. Speaker abbreviations in the original are: eu. = Eusebius, ti. = Timotheus, th. = Theophilus, chr. = Chrysoglottus, ne. = Nephalius, ur. = Uranius.
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
1.1a EUSEBIUS. Nunc now utinam would-that Christus Christ ille that-famous exhilarator gladdener omnium of-all et and sine without quo whom nihil nothing vere truly suave pleasant est is dignetur may-deign huic this nostro our interesse to-be-present-at convivio feast. [PER]
1.1b Nunc (noonk) now utinam (oo-TEE-nahm) would-that Christus (KREE-stoos) Christ ille (EEL-lay) that-famous exhilarator (eks-ee-lah-RAH-tohr) gladdener omnium (OHM-nee-oom) of-all et (et) and sine (SEE-nay) without quo (kwoh) whom nihil (NEE-heel) nothing vere (VAY-ray) truly suave (SWAH-vay) pleasant est (est) is dignetur (dee-NYAY-toor) may-deign huic (hooyk) this nostro (NOH-stroh) our interesse (in-tehr-EH-say) to-be-present-at convivio (kon-VEE-vee-oh) feast
·
1.2a Suaque and-his-own praesentia presence exhilarare to-gladden animos spirits nostros our. [SVO]
1.2b Suaque (SOO-ah-kway) and-his-own praesentia (priy-ZEN-tee-ah) presence exhilarare (eks-ee-lah-RAH-ray) to-gladden animos (AH-nee-mohs) spirits nostros (NOH-strohs) our
·
2.1a TIMOTHEUS. Spero I-hope dignabitur he-will-deign. Sed but ubi where sedebit will-he-sit iam now omnibus all locis places occupatis? having-been-occupied [INT+ABL.ABS]
2.1b Spero (SPAY-roh) I-hope dignabitur (dee-nyah-BEE-toor) he-will-deign Sed (sed) but ubi (OO-bee) where sedebit (say-DAY-beet) will-he-sit iam (yahm) now omnibus (OHM-nee-boos) all locis (LOH-kees) places occupatis (ok-koo-PAH-tees) having-been-occupied
·
3.1a EUSEBIUS. Utinam would-that ille he se himself misceat may-mix omnibus with-all et both patinis dishes et and poculis cups ut so-that nihil nothing illum him non not sapiat. may-taste-of [PER]
3.1b Utinam (oo-TEE-nahm) would-that ille (EEL-lay) he se (say) himself misceat (MEE-skay-aht) may-mix omnibus (OHM-nee-boos) with-all et (et) both patinis (pah-TEE-nees) dishes et (et) and poculis (POH-koo-lees) cups ut (oot) so-that nihil (NEE-heel) nothing illum (EEL-loom) him non (nohn) not sapiat (SAH-pee-aht) may-taste-of
·
3.2a Sed but potissimum especially illabatur may-he-glide-into animis minds nostris. our [EF]
3.2b Sed (sed) but potissimum (poh-TEE-see-moom) especially illabatur (eel-LAH-bah-toor) may-he-glide-into animis (AH-nee-mees) minds nostris (NOH-strees) our
·
4.1a Id this quo in-order-that magis more dignetur he-may-deign et and nos we tanti of-so-great hospitis guest reddamur may-be-rendered capaciores more-capable si if molestum troublesome non not est it-is auscultabitis you-will-listen paululum a-little e from sacra sacred lectione. reading [PER]
4.1b Id (eed) this quo (kwoh) in-order-that magis (MAH-gees) more dignetur (dee-NYAY-toor) he-may-deign et (et) and nos (nohs) we tanti (TAHN-tee) of-so-great hospitis (HOH-spee-tees) guest reddamur (RED-dah-moor) may-be-rendered capaciores (kah-PAH-chee-OH-rays) more-capable si (see) if molestum (moh-LEH-stoom) troublesome non (nohn) not est (est) it-is auscultabitis (ow-skool-TAH-bee-tees) you-will-listen paululum (pow-LOO-loom) a-little e (ay) from sacra (SAH-krah) sacred lectione (lek-tsee-OH-nay) reading
·
5.1a TIMOTHEUS. Id that faciemus we-will-do libenter gladly sed but auscultabimus we-will-listen libentius. more-gladly [SVO]
5.1b Id (eed) that faciemus (fah-chee-AY-moos) we-will-do libenter (lee-BEN-tehr) gladly sed (sed) but auscultabimus (ow-skool-TAH-bee-moos) we-will-listen libentius (lee-ben-TEE-oos) more-gladly
·
6.1a EUSEBIUS. Is this mos custom mihi to-me multis for-many nominibus reasons videtur seems amplectendus to-be-embraced quod because hac by-this ratione method vitentur may-be-avoided inanes empty fabulae. stories [PER+PASS.PERPH]
6.1b Is (ees) this mos (mohs) custom mihi (MEE-hee) to-me multis (MOOL-tees) for-many nominibus (noh-MEE-nee-boos) reasons videtur (vee-DAY-toor) seems amplectendus (ahm-plek-TEN-doos) to-be-embraced quod (kwohd) because hac (hahk) by-this ratione (rah-tsee-OH-nay) method vitentur (vee-TEN-toor) may-be-avoided inanes (ee-NAH-nays) empty fabulae (FAH-boo-liy) stories
·
6.2a Praebeaturque and-may-be-provided materia material confabulationis of-conversation frugiferae. fruitful [SVO+PASS]
6.2b Praebeaturque (priy-bay-AH-toor-kway) and-may-be-provided materia (mah-TAY-ree-ah) material confabulationis (kon-fah-boo-lah-tsee-OH-nees) of-conversation frugiferae (froo-GEE-feh-riy) fruitful
·
7.1a Multum much enim for ab from illis those dissentio I-disagree qui who putant think non not esse to-be laetum joyful convivium feast nisi unless quod which scateat teems ineptis with-silly ac and lascivis wanton fabulis. stories [EF+REL]
7.1b Multum (MOOL-toom) much enim (EH-neem) for ab (ahb) from illis (EEL-lees) those dissentio (dees-SEN-tee-oh) I-disagree qui (kwee) who putant (POO-tahnt) think non (nohn) not esse (EH-say) to-be laetum (LIY-toom) joyful convivium (kon-VEE-vee-oom) feast nisi (NEE-see) unless quod (kwohd) which scateat (SKAH-tay-aht) teems ineptis (ee-NEP-tees) with-silly ac (ahk) and lascivis (lahs-KEE-vees) wanton fabulis (FAH-boo-lees) stories
·
7.2a Quod which perstrepat resounds obscoenis with-obscene cantiunculis. little-songs [REL]
7.2b Quod (kwohd) which perstrepat (pehr-STRAY-paht) resounds obscoenis (ohb-SKAY-nees) with-obscene cantiunculis (kahn-tee-OON-koo-lees) little-songs
·
8.1a Vera true hilaritas cheerfulness nascitur is-born e from pura pure sinceraque and-sincere conscientia. conscience [SVO]
8.1b Vera (VAY-rah) true hilaritas (ee-LAH-ree-tahs) cheerfulness nascitur (NAH-skee-toor) is-born e (ay) from pura (POO-rah) pure sinceraque (seen-KAY-rah-kway) and-sincere conscientia (kon-shee-EN-tee-ah) conscience
·
9.1a Atque and hi these sermones conversations vere truly laeti joyful sunt are quos which semper always et both dixisse to-have-said iuvet it-delights aut or audisse to-have-heard et and semper always delectet it-pleases meminisse. to-remember [PER+REL]
9.1b Atque (AHT-kway) and hi (hee) these sermones (sehr-MOH-nays) conversations vere (VAY-ray) truly laeti (LIY-tee) joyful sunt (soont) are quos (kwohs) which semper (SEM-pehr) always et (et) both dixisse (deek-SEE-say) to-have-said iuvet (YOO-veht) it-delights aut (owt) or audisse (ow-DEE-say) to-have-heard et (et) and semper (SEM-pehr) always delectet (day-LEK-teht) it-pleases meminisse (may-mee-NEE-say) to-remember
·
10.1a Non not quorum of-which mox soon pudeat one-is-ashamed quique and-which conscientiam conscience poenitudine with-regret discrucient. torment [REL+CONTRAST]
10.1b Non (nohn) not quorum (KWOH-room) of-which mox (mohks) soon pudeat (POO-day-aht) one-is-ashamed quique (KWEE-kway) and-which conscientiam (kon-shee-EN-tee-ahm) conscience poenitudine (poy-nee-TOO-dee-nay) with-regret discrucient (dees-KROO-chee-ent) torment
·
11.1a TIMOTHEUS. Utinam would-that ista those-things tam so perpenderemus we-might-weigh omnes all quam as sunt they-are vera. true [SVO+OPT]
11.1b Utinam (oo-TEE-nahm) would-that ista (EE-stah) those-things tam (tahm) so perpenderemus (pehr-pen-day-RAY-moos) we-might-weigh omnes (OHM-nays) all quam (kwahm) as sunt (soont) they-are vera (VAY-rah) true
·
12.1a EUSEBIUS. Non not possum I-am-able legere to-read librum book Ciceronis of-Cicero de about Senectute Old-Age de about Amicitia Friendship de about Officiis Duties de about Tusculanis Tusculan quaestionibus Questions [PER]
12.1b Non (nohn) not possum (POHS-soom) I-am-able legere (LEH-geh-ray) to-read librum (LEE-broom) book Ciceronis (chee-cheh-ROH-nees) of-Cicero de (day) about Senectute (say-nek-TOO-tay) Old-Age de (day) about Amicitia (ah-mee-KEE-tee-ah) Friendship de (day) about Officiis (ohf-FEE-chee-ees) Duties de (day) about Tusculanis (toos-koo-LAH-nees) Tusculan quaestionibus (kwiy-stee-OH-nee-boos) Questions
·
12.2a Quin without aliquoties sometimes exosculer I-kiss-repeatedly codicem codex ac and venerer I-venerate sanctum holy illud that pectus breast afflatum inspired coelesti by-heavenly numine. divinity [RESULT]
12.2b Quin (kween) without aliquoties (ah-lee-KWOH-tee-ays) sometimes exosculer (eks-OH-skoo-lehr) I-kiss-repeatedly codicem (KOH-dee-chem) codex ac (ahk) and venerer (VEH-neh-rehr) I-venerate sanctum (SAHNK-toom) holy illud (EEL-lood) that pectus (PEK-toos) breast afflatum (ahf-FLAH-toom) inspired coelesti (chay-LEH-stee) by-heavenly numine (NOO-mee-nay) divinity
·
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
1. EUSEBIUS. Nunc utinam Christus, ille exhilarator omnium, et sine quo nihil vere suave est, dignetur huic nostro interesse convivio, suaque praesentia exhilarare animos nostros. “Now may Christ — that gladdener of all, without whom nothing is truly pleasant — deign to be present at this feast of ours, and by his presence gladden our spirits.” [PER]
2. TIMOTHEUS. Spero, dignabitur. Sed ubi sedebit, iam omnibus locis occupatis? “I hope he will deign to do so. But where will he sit, now that all the places are taken?” [INT+ABL.ABS]
3. EUSEBIUS. Utinam ille se misceat omnibus et patinis et poculis, ut nihil illum non sapiat; sed potissimum illabatur animis nostris. “May he mingle with all our dishes and cups, so that everything tastes of him; but above all, may he glide into our minds.” [PER]
4. Id quo magis dignetur, et nos tanti hospitis reddamur capaciores, si molestum non est, auscultabitis paululum e sacra lectione. “So that he may deign to do so all the more, and we may be rendered more receptive to so great a guest — if it is not troublesome — you will listen to a little sacred reading.” [PER]
5. TIMOTHEUS. Id faciemus libenter, sed auscultabimus libentius. “We will do that gladly, but we will listen more gladly still.” [SVO]
6. EUSEBIUS. Is mos mihi multis nominibus videtur amplectendus, quod hac ratione vitentur inanes fabulae, praebeaturque materia confabulationis frugiferae. “This custom seems to me to be embraced for many reasons: because by this method empty chatter may be avoided, and material for fruitful conversation may be provided.” [PER+PASS.PERPH]
7. Multum enim ab illis dissentio, qui putant non esse laetum convivium, nisi quod scateat ineptis ac lascivis fabulis, quod perstrepat obscoenis cantiunculis. “For I greatly disagree with those who think that a feast is not joyful unless it teems with silly and wanton stories, unless it resounds with obscene ditties.” [EF+REL]
8. Vera hilaritas nascitur e pura sinceraque conscientia. “True cheerfulness is born from a pure and sincere conscience.” [SVO]
9. Atque hi sermones vere laeti sunt, quos semper et dixisse iuvet aut audisse, et semper delectet meminisse. “And these conversations are truly joyful — those which it always delights us to have spoken or heard, and which it always pleases us to remember.” [PER+REL]
10. Non quorum mox pudeat, quique conscientiam poenitudine discrucient. “Not those of which one is soon ashamed, and which torment the conscience with regret.” [REL+CONTRAST]
11. TIMOTHEUS. Utinam ista tam perpenderemus omnes, quam sunt vera. “Would that we all weighed those things as much as they are true!” [OPT]
12. EUSEBIUS. Non possum legere librum Ciceronis de Senectute, de Amicitia, de Officiis, de Tusculanis quaestionibus, quin aliquoties exosculer codicem, ac venerer sanctum illud pectus, afflatum coelesti numine. “I cannot read a book of Cicero — whether On Old Age, On Friendship, On Duties, or the Tusculan Disputations — without sometimes kissing the codex and venerating that holy breast, inspired by heavenly divinity.” [PER+RESULT]
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
1. EUSEBIUS. Nunc utinam Christus, ille exhilarator omnium, et sine quo nihil vere suave est, dignetur huic nostro interesse convivio, suaque praesentia exhilarare animos nostros.
2. TIMOTHEUS. Spero, dignabitur. Sed ubi sedebit, iam omnibus locis occupatis?
3. EUSEBIUS. Utinam ille se misceat omnibus et patinis et poculis, ut nihil illum non sapiat; sed potissimum illabatur animis nostris.
4. Id quo magis dignetur, et nos tanti hospitis reddamur capaciores, si molestum non est, auscultabitis paululum e sacra lectione.
5. TIMOTHEUS. Id faciemus libenter, sed auscultabimus libentius.
6. EUSEBIUS. Is mos mihi multis nominibus videtur amplectendus, quod hac ratione vitentur inanes fabulae, praebeaturque materia confabulationis frugiferae.
7. Multum enim ab illis dissentio, qui putant non esse laetum convivium, nisi quod scateat ineptis ac lascivis fabulis, quod perstrepat obscoenis cantiunculis.
8. Vera hilaritas nascitur e pura sinceraque conscientia.
9. Atque hi sermones vere laeti sunt, quos semper et dixisse iuvet aut audisse, et semper delectet meminisse.
10. Non quorum mox pudeat, quique conscientiam poenitudine discrucient.
11. TIMOTHEUS. Utinam ista tam perpenderemus omnes, quam sunt vera.
12. EUSEBIUS. Non possum legere librum Ciceronis de Senectute, de Amicitia, de Officiis, de Tusculanis quaestionibus, quin aliquoties exosculer codicem, ac venerer sanctum illud pectus, afflatum coelesti numine.
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
These are the grammar rules for this text.
1. The Optative Subjunctive (Wishes with utinam)
The particle utinam (”would that,” “if only”) introduces wishes and takes the subjunctive mood. In this text: -
Utinam Christus dignetur — “May Christ deign” (present subjunctive = wish for the present/future) -
Utinam ille se misceat — “May he mingle” -
Utinam perpenderemus — “Would that we weighed” (imperfect subjunctive = wish for present time, with sense of unreality)
The present subjunctive expresses a wish that might still come true; the imperfect subjunctive suggests the speaker doubts it will happen.
2. The Passive Periphrastic (Obligation)
This construction combines the gerundive (future passive participle) with a form of esse to express necessity or obligation: -
Is mos mihi videtur amplectendus — “This custom seems to me to be one-that-ought-to-be-embraced”
The gerundive amplectendus (-a, -um) comes from the deponent verb amplector. Even though amplector is deponent (passive form, active meaning), its gerundive retains passive force: “needing to be embraced.”
The dative mihi indicates the person for whom the obligation exists (dative of agent with passive periphrastic).
3. The Ablative Absolute
This construction uses a noun/pronoun and participle in the ablative case, grammatically independent of the main sentence: -
omnibus locis occupatis — “all places having been occupied” (i.e., “now that all places are taken”)
Here omnibus locis (ablative plural) is the subject, and occupatis (perfect passive participle, ablative plural) is the predicate. The phrase expresses attendant circumstance — something happening alongside the main action.
4. Result Clauses after Negatives (non possum...quin)
After negative expressions of ability or prevention, quin introduces a result clause: -
Non possum legere...quin exosculer — “I am not able to read...without kissing”
The verb after quin is always subjunctive. This construction is equivalent to “I cannot...without doing X” or “I always do X whenever...”
5. Deponent Verbs
Deponent verbs have passive forms but active meanings. This text features several: -
dignor, dignari, dignatus sum — “to deem worthy, deign” (dignetur, dignabitur) -
nascor, nasci, natus sum — “to be born” (nascitur) -
veneror, venerari, veneratus sum — “to venerate” (venerer) -
exosculor, exosculari — “to kiss repeatedly” (exosculer) -
amplector, amplecti, amplexus sum — “to embrace” (gerundive: amplectendus)
Note that while these verbs look passive, they translate actively.
6. Word Order Analysis
This passage demonstrates several characteristic Neo-Latin patterns:
[PER] Periodic Structure: Erasmus deliberately imitates Ciceronian periods, where subordinate clauses precede the main verb. Sentence 4 exemplifies this: the purpose clause (Id quo magis dignetur), the result clause (et nos...reddamur capaciores), and the conditional (si molestum non est) all come before the main verb auscultabitis.
[EF] Emphatic Fronting: In sentence 7, Multum (”much/greatly”) is placed emphatically at the beginning rather than with its verb dissentio.
[SVO] Humanist Style: Simpler sentences like “Vera hilaritas nascitur e pura sinceraque conscientia” show a more natural subject-verb flow, reflecting vernacular influence on humanist Latin.
Common Mistakes to Avoid: -
Confusing the optative utinam (wishes) with conditional si (conditions) -
Forgetting that deponent verbs are translated actively despite their passive appearance -
Missing that quin after negatives takes subjunctive, not indicative -
Treating the ablative absolute as if it had a grammatical connection to the main clause (it is syntactically independent)
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
afflatus, -a, -um — (adj./perf. pass. part.) breathed upon, inspired. From afflo, -are “to breathe upon.” The past participle used adjectivally suggests divine inspiration. Etymology: ad- + flo “blow.” Related: afflation, afflatus (Eng.).
amplector, amplecti, amplexus sum — (v. dep. 3rd) to embrace, clasp; to accept, adopt. Gerundive: amplectendus. Etymology: am(b)- “around” + plecto “weave, twine.” Related: amplexus.
auscultō, -āre, -āvī, -ātum — (v. 1st) to listen, hear attentively. Originally “to listen with the ear to the ground.” Etymology: aus- (ear) + -culto (intensive). Related: auscultation (medical listening).
cantiuncula, -ae — (f. 1st) little song, ditty. Diminutive of cantio. The diminutive here is pejorative — not charming little songs but trifling, vulgar ones.
capax, capacis — (adj. 3rd) capable of holding, receptive; spacious. Here capaciores (comparative) = “more receptive.” Etymology: capio “take, hold.” Related: capacity.
cōdex, cōdicis — (m. 3rd) trunk of a tree; wooden tablet; book (bound manuscript). By Erasmus’s time, codex specifically meant a bound book as opposed to a scroll. Related: codex, codify.
coelestis, -e — (adj. 3rd) heavenly, celestial. From coelum/caelum “sky, heaven.” The spelling oe reflects medieval Latin orthography.
confabulātiō, -ōnis — (f. 3rd) conversation, dialogue. From con- + fabulor “speak.” Erasmus’s own title Colloquia uses a related concept. Etymology: shares root with “fable.”
cōnscientia, -ae — (f. 1st) knowledge shared with others; consciousness; conscience. In Erasmus, always the moral sense: interior awareness of right and wrong. Etymology: con- + scio “know.”
dignor, dignārī, dignātus sum — (v. dep. 1st) to deem worthy; to deign, condescend. Takes infinitive complement: dignetur interesse “may he deign to be present.”
discrucio, -āre — (v. 1st) to torture, torment. From dis- (intensive) + crucio “crucify, torture.” Strong word for spiritual anguish.
dissentio, -īre, -sēnsī, -sēnsum — (v. 4th) to disagree, differ in opinion. Takes ab + ablative: ab illis dissentio “I disagree with those.”
exhilarātor, -ōris — (m. 3rd) one who gladdens, cheerer. A rare word, possibly coined by Erasmus. Christ as the source of all genuine joy.
exhilarō, -āre — (v. 1st) to gladden, cheer, make merry. From ex- (thoroughly) + hilaro “make cheerful.”
exosculor, -ārī — (v. dep. 1st) to kiss repeatedly, kiss fondly. Intensive of osculor “kiss.” The frequency/intensity prefix ex- emphasizes Erasmus’s emotional response to Cicero’s works.
frugifer, -era, -erum — (adj.) fruit-bearing, productive, fruitful. From frux “fruit” + fero “bear.” Metaphorical: confabulationis frugiferae = “fruitful conversation.”
hilaritās, -ātis — (f. 3rd) cheerfulness, gaiety, good humor. Vera hilaritas — “true cheerfulness” — is Erasmus’s thesis: authentic joy comes from a clear conscience, not crude entertainment.
illābor, illābī, illāpsus sum — (v. dep. 3rd) to glide into, slip into. Illabatur animis nostris — “may he glide into our minds.” The image is of Christ’s subtle, gentle presence.
inānis, -e — (adj. 3rd) empty, void; vain, idle, worthless. Inanes fabulae = “empty chatter,” contrasted with confabulatio frugifera.
lascīvus, -a, -um — (adj.) playful, frisky; wanton, licentious. The negative sense predominates here: lascivae fabulae = improper stories.
molestus, -a, -um — (adj.) troublesome, annoying, burdensome. Si molestum non est = “if it is not troublesome” — a polite formula.
nōmen, nōminis — (n. 3rd) name; in plural: reasons, grounds. Multis nominibus = “for many reasons” (idiomatic use).
nūmen, nūminis — (n. 3rd) divine power, divinity; divine will. Coelesti numine = “by heavenly divinity.” Refers to divine inspiration of classical authors.
obscēnus, -a, -um — (adj.) foul, filthy, obscene. Obscoenis cantiunculis = “obscene ditties.”
patina, -ae — (f. 1st) dish, pan, plate. Part of the convivial imagery: Christ mingling with the very dishes of the feast.
pectus, pectoris — (n. 3rd) breast, chest; heart, soul. Sanctum illud pectus refers to Cicero’s mind/soul as a vessel of divinely inspired wisdom.
perpendō, -ere, -pendī, -pēnsum — (v. 3rd) to weigh carefully, consider, ponder. Perpenderemus = imperfect subjunctive in wish clause.
perstrepō, -ere — (v. 3rd) to make a great noise, resound. Quod perstrepat = “which resounds with.”
poenititūdō, -inis — (f. 3rd) repentance, regret. Rare word. The conscience tormented by regret after shameful conversation.
pōculum, -ī — (n. 2nd) cup, goblet, drinking vessel. With patinis, forms a pair representing the whole meal.
potissimum — (adv.) especially, above all, chiefly. Superlative adverb from potis “able.”
praesentia, -ae — (f. 1st) presence, being present. Sua praesentia = “by his presence.”
scateō, -ēre — (v. 2nd) to bubble up; to teem with, abound in. Takes ablative: scateat fabulis = “teems with stories.”
sincerus, -a, -um — (adj.) clean, pure, genuine, sincere. Sincera conscientia = an uncorrupted, genuine conscience.
suāvis, -e — (adj. 3rd) sweet, pleasant, agreeable. Nihil vere suave est = “nothing is truly pleasant.”
veneror, venerārī, venerātus sum — (v. dep. 1st) to venerate, worship, revere. Venerer sanctum illud pectus = “I venerate that holy breast.”
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
For beginning learners, here is the passage in simpler Latin:
EUSEBIUS. Opto ut Christus veniat ad convivium nostrum. Sine Christo nihil vere bonum est. Christus est fons omnis gaudii.
TIMOTHEUS. Spero Christum venturum esse. Sed ubi sedebit? Omnia loca iam plena sunt.
EUSEBIUS. Christus in animis nostris sedere potest. Christus in cibo et potu esse potest. Volo ut sacram lectionem audiatis. Sic melius erimus.
TIMOTHEUS. Libenter audiemus.
EUSEBIUS. Bonus mos est legere Scripturam in convivio. Sic vitamus fabulas vanas. Sic habemus sermones bonos. Multi putant convivium bonum habere fabulas lascivas et cantiunculas obscenas. Ego non consentio. Vera laetitia venit e conscientia pura.
TIMOTHEUS. Utinam omnes hoc scirent!
EUSEBIUS. Amo libros Ciceronis. Quando lego De Senectute aut De Amicitia aut De Officiis, librum osculor. Credo Ciceronem a Deo inspiratum fuisse.
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
From Erasmus, Colloquia familiaria, Basel: Froben, 1522-1533. Based on the text preserved in Latin Wikisource and referenced in the Dickinson College Commentaries Neo-Latin Colloquia Project.
EU. Nunc vtinam Christus, ille exhilarator omnium, et sine quo nihil vere suaue est, dignetur huic nostro interesse conuiuio, suaque praesentia exhilarare animos nostros.
TI. Spero, dignabitur. Sed vbi sedebit, iam omnibus locis occupatis?
EU. Vtinam ille se misceat omnibus et patinis, et poculis, vt nihil illum non sapiat: sed potissimum illabatur animis nostris. Id quo magis dignetur, et nos tanti hospitis reddamur capaciores, si molestum non est, auscultabitis paululum e sacra lectione, sed ita, vt interim nihilo secius admoueatis manus ouis et lactucis, si libet.
TI. Id faciemus libenter, sed auscultabimus libentius.
EU. Is mos mihi multis nominibus videtur amplectendus, quod hac ratione vitentur inanes fabulae, praebeaturque materia confabulationis frugiferae. Multum enim ab illis dissentio, qui putant, non esse laetum conuiuium, nisi quod scateat ineptis ac lasciuis fabulis, quod perstrepat obscoenis cantiunculis. Vera hilaritas nascitur e pura sinceraque conscientia: atque hi sermones vere laeti sunt, quos semper et dixisse iuuet aut audisse, et semper delectet meminisse: non quorum mox pudeat, quique conscientiam poenitudine discrucient.
TI. Vtinam ista tam perpenderemus omnes, quam sunt vera.
EU. Fateor affectum meum apud amicos: non possum legere librum Ciceronis de Senectute, de Amicitia, de Officiis, de Tusculanis quaestionibus, quin aliquoties exosculer codicem, ac venerer sanctum illud pectus, afflatum coelesti numine.
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
A modern dialogue preserving Erasmian themes: the contrast between shallow entertainment and meaningful conversation, and the question of whether secular wisdom can be divinely inspired.
MARCUS. Utinam bonum sermonem habeamus hodie! Sine bono sermone, convivium est tantum consumptio cibi.
“May we have good conversation today! Without good conversation, a dinner is just consumption of food.”
LUCIA. Consentio. Sed difficile est. Omnes telefona gerunt. Omnes nuntios breves legunt.
“I agree. But it is difficult. Everyone carries phones. Everyone reads short messages.”
MARCUS. Scisne quid? Pono telefonum meum in mensa — facie deorsum. Invito vos idem facere.
“You know what? I’m putting my phone on the table — face down. I invite you to do the same.”
LUCIA. Audax consilium! Sed probo. Ecce — telefonum meum quoque iacet.
“A bold plan! But I approve. Look — my phone too lies there.”
PETRUS. Quid dicemus sine telefonorum auxilio? Non possum meminisse ultimum tempus quo conversationem longam habui.
“What will we say without the help of phones? I cannot remember the last time I had a long conversation.”
MARCUS. Hoc est problema. Multi putant convivium bonum esse si omnes vident imagines in applicationibus. Si omnes rident propter videos breves.
“This is the problem. Many think a dinner is good if everyone sees pictures in apps. If everyone laughs at short videos.”
LUCIA. Sed vera laetitia non venit ex imaginibus vanis. Venit ex conversatione quae animum tangit.
“But true joy doesn’t come from empty images. It comes from conversation that touches the soul.”
PETRUS. Difficile dictu. Num vis dicere technologiam esse malam?
“Easy to say. Are you saying technology is bad?”
MARCUS. Minime! Sicut Erasmus Ciceronem amavit — philosophum paganum — sic ego quosdam creatores digitales admiror. Sunt qui sapienter scribunt de vita et virtute.
“Not at all! Just as Erasmus loved Cicero — a pagan philosopher — so I admire certain digital creators. There are those who write wisely about life and virtue.”
LUCIA. Verum dicis. Inveni nuper podcastum de philosophia Stoica. Creator non est Christianus, sed verba eius me meliorem faciunt.
“You speak truth. I recently found a podcast about Stoic philosophy. The creator isn’t Christian, but his words make me better.”
PETRUS. Ergo non omnis sapientia moderna est vana?
“So not all modern wisdom is empty?”
MARCUS. Non. Sed debemus discernere. Multum dissentio ab illis qui putant omnem contenti esse aequalem. Quaedam programmata cerebrum corrumpunt. Quaedam illuminant.
“No. But we must discern. I greatly disagree with those who think all content is equal. Some programs corrupt the brain. Others illuminate.”
LUCIA. Utinam omnes hoc intelligerent! Nunc — telefona manent in mensa. Dicite mihi de vobis ipsis. Quid vos delectat? Quid vos cruciat?
“Would that everyone understood this! Now — phones stay on the table. Tell me about yourselves. What delights you? What troubles you?”
PETRUS. Incipio sentire... pacem. Quando non exspecto nuntium proximum, mens mea quietior est.
“I’m beginning to feel... peace. When I’m not expecting the next message, my mind is calmer.”
MARCUS. Ecce! Vera hilaritas nascitur ex praesentia — non ex applicationibus.
“There you go! True cheerfulness is born from presence — not from apps.”
LUCIA. Amen. Nunc — edamus et bibamus et loquamur sicut antiqui. Convivium nostrum erit religiosum — plenum spiritu et sensu.
“Amen. Now — let us eat and drink and speak like the ancients. Our dinner will be religious — full of spirit and meaning.”
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
The Latinum Institute has been creating educational materials for the study of Latin since 2006. This course uses authentic Neo-Latin colloquia — Renaissance dialogues written for language instruction — to teach Latin through conversation and context. Our text-based autodidact approach allows students to develop reading fluency while absorbing grammar naturally through repeated exposure to real humanist texts.
We believe that conversational Latin is the key to true fluency. The colloquia tradition, from Erasmus to Cordier to Vives, provides an unparalleled window into both the Latin language and the culture of Renaissance Europe.
For reviews and testimonials, visit: https://uk.trustpilot.com/review/latinum.org.uk
Source: Erasmus, Desiderius. Colloquia familiaria. Basel: Froben, 1522-1533. “Convivium Religiosum” (lines 101-200), based on Latin Wikisource text and the Dickinson College Commentaries Neo-Latin Colloquia Project.
Next Lesson: Lesson 23 will continue with Erasmus’s Ichthyophagia (A Fish Diet), introducing argumentative structures and religious dietary debates.
✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾ ✾ ❦ ✾ ❦ ✾
---