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Welcome to Lesson 26 of our Neo-Latin Colloquia series. Today we explore one of the most distinctive features of Renaissance school life: the formal prayers that punctuated every school day. Prayer was not merely a religious observance but a central pedagogical practice, and every educated person was expected to command the liturgical formulas in fluent Latin.
Maturinus Corderius’s Colloquia Scholastica (1564) regularly features dialogues about prayer practices, reflecting the Protestant Reformation’s emphasis on accessible, memorized prayer and the broader humanist commitment to living Latin. Whether in Geneva’s Calvinist academies or Catholic schools across Europe, morning and evening prayers were conducted entirely in Latin.
This lesson introduces the hortatory subjunctive—the grammar of collective invitation (”let us pray”)—alongside deponent verbs, ablative absolutes of comportment, and the specialized vocabulary of devotion. These are structures essential to any active use of Latin, whether in Renaissance colloquia or modern ecclesiastical settings.
FAQ: What is this dialogue about? Two students discuss the proper time, place, and manner of school prayers, including which prayers to recite and how to comport oneself during devotions. The dialogue demonstrates how Renaissance educators used conversational practice to reinforce both linguistic competence and religious discipline.
Key Takeaways
This lesson covers the hortatory subjunctive for inclusive commands, deponent verb forms in prayer contexts, ablative absolutes expressing physical comportment, gerunds and gerundives of purpose, liturgical vocabulary and formula structure, and purpose clauses with ut plus the subjunctive.
Source: Dialogue reconstructed in the style of Maturinus Corderius, Colloquia Scholastica, Liber II (1564), following established patterns from the archived 1819 edition at Archive.org.
Course Index:
https://latinum.substack.com/p/index
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Renaissance Latin texts exhibit certain conventions that differ from classical norms. In this lesson we normalize orthography while preserving ecclesiastical pronunciation patterns. The key distinctions include treating u/v following humanist convention (u for vowels, v for consonants), expanding the ae ligature to separate letters for clarity, and marking ecclesiastical pronunciation where the sound differs from classical reconstruction. Original 16th-century prints often reduced ae to e and used i for both vowel and consonant; we restore classical spelling while noting pronunciation follows the living tradition of Church Latin.
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COLLOQUIUM: DE PRECIBUS
ARGUMENTUM: Duo discipulī dē precibus ante scholam fundendīs colloquuntur. Precēs quōtīdiē necessāriae.
Two students converse about prayers to be poured forth before school. Prayers are necessary daily.
PERSONAE: Paulus (P.), Quintus (Q.)
26.1a Age, come-on tempus time est is precandī. of-praying [SVO]
26.1b Age (AH-jay) come-on tempus (TEM-poos) time^NOM est (est) is precandī (pray-KAHN-dee) of-praying^GEN.GERUND
26.2a Cuius of-what reī matter tempus? time [INT]
26.2b Cuius (KOO-yoos) of-what^GEN reī (RAY-ee) matter^GEN tempus (TEM-poos) time^NOM
26.3a Precandī, of-praying inquam. I-say [EF]
26.3b Precandī (pray-KAHN-dee) of-praying^GEN inquam (IN-kwam) I-say^1SG
26.4a Quōmodo how scīs? do-you-know [INT]
26.4b Quōmodo (KWOH-moh-doh) how scīs (shees) do-you-know^2SG
26.5a Campāna bell sonuit. has-sounded [SVO]
26.5b Campāna (kahm-PAH-nah) bell^NOM sonuit (SOH-noo-it) has-sounded^3SG.PERF
26.6a Nōn not audīvī. I-heard [SOV]
26.6b Nōn (nohn) not audīvī (ow-DEE-vee) I-heard^1SG.PERF
26.7a Attende pay-attention igitur therefore dīligentius. more-carefully [IMP]
26.7b Attende (aht-TEN-day) pay-attention^IMP.2SG igitur (EE-gee-toor) therefore dīligentius (dee-lee-GEN-tsee-oos) more-carefully^ADV.COMP
26.8a Ubi where ōrābimus? shall-we-pray [INT]
26.8b Ubi (OO-bee) where ōrābimus (oh-RAH-bee-moos) shall-we-pray^1PL.FUT
26.9a In in aulā hall commūnī, common ut as solēmus. we-are-accustomed [LOC]
26.9b In (in) in aulā (OW-lah) hall^ABL commūnī (kohm-MOO-nee) common^ABL ut (oot) as solēmus (SOH-lay-moos) we-are-accustomed^1PL
26.10a Quid what precābimur? shall-we-pray [INT]
26.10b Quid (kwid) what^ACC precābimur (pray-KAH-bee-moor) shall-we-pray^1PL.FUT.DEP
26.11a Prīmum first Ōrātiōnem Prayer Dominicam. Lord’s [ADV+OBJ]
26.11b Prīmum (PREE-moom) first^ADV Ōrātiōnem (oh-rah-tsee-OH-nem) Prayer^ACC Dominicam (doh-MEE-nee-kahm) Lord’s^ACC
26.12a Deinde then quid? what [INT]
26.12b Deinde (DAY-in-day) then quid (kwid) what^ACC
26.13a Salūtātiōnem Greeting Angelicam. Angelic [OBJ]
26.13b Salūtātiōnem (sah-loo-tah-tsee-OH-nem) Greeting^ACC Angelicam (ahn-JAY-lee-kahm) Angelic^ACC
26.14a Quōmodo how stābimus? shall-we-stand [INT]
26.14b Quōmodo (KWOH-moh-doh) how stābimus (STAH-bee-moos) shall-we-stand^1PL.FUT
26.15a Genibus knees flexīs, bent capitibus heads inclīnātīs. bowed [ABL.ABS]
26.15b Genibus (JAY-nee-boos) knees^ABL flexīs (FLEK-sees) bent^ABL.PPP capitibus (kah-PEE-tee-boos) heads^ABL inclīnātīs (in-klee-NAH-tees) bowed^ABL.PPP
26.16a Cūr why genibus knees flexīs? bent [INT]
26.16b Cūr (koor) why genibus (JAY-nee-boos) knees^ABL flexīs (FLEK-sees) bent^ABL
26.17a Ut so-that Deum God reverenter reverently colāmus. we-may-worship [PURPOSE]
26.17b Ut (oot) so-that Deum (DAY-oom) God^ACC reverenter (ray-vay-REN-ter) reverently colāmus (koh-LAH-moos) we-may-worship^1PL.SUBJ
26.18a Quis who praeībit? will-lead [INT]
26.18b Quis (kwis) who^NOM praeībit (prye-EE-bit) will-lead^3SG.FUT
26.19a Magister teacher ipse, himself vel or monitor. monitor [SUBJ]
26.19b Magister (mah-GIS-ter) teacher^NOM ipse (IP-say) himself^NOM vel (vel) or monitor (MOH-nee-tor) monitor^NOM
26.20a Ōrēmus let-us-pray igitur. therefore [HORT]
26.20b Ōrēmus (oh-RAY-moos) let-us-pray^1PL.SUBJ igitur (EE-gee-toor) therefore
26.21a Ōrēmus. let-us-pray Pater Father noster, our quī who es you-are in in caelīs... heavens [HORT+LIT]
26.21b Ōrēmus (oh-RAY-moos) let-us-pray^HORT Pater (PAH-ter) Father^VOC noster (NOS-ter) our^VOC quī (kwee) who^REL es (es) you-are^2SG in (in) in caelīs (CHAY-lees) heavens^ABL
26.22a ...sanctificētur be-hallowed nōmen name tuum. your [JUSS]
26.22b sanctificētur (sahnk-tee-fee-CHAY-toor) be-hallowed^3SG.SUBJ.PASS nōmen (NOH-men) name^NOM tuum (TOO-oom) your^NOM
26.23a Bene well ōrāstī. you-prayed Eāmus let-us-go nunc now ad to scholam. school [HORT]
26.23b Bene (BAY-nay) well ōrāstī (oh-RAHS-tee) you-prayed^2SG.PERF Eāmus (ay-AH-moos) let-us-go^1PL.SUBJ nunc (noonk) now ad (ahd) to scholam (SKOH-lahm) school^ACC
26.24a Valē, farewell et and ōrā pray prō for mē. me [IMP]
26.24b Valē (VAH-lay) farewell^IMP et (et) and ōrā (OH-rah) pray^IMP prō (proh) for mē (may) me^ABL
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26.1 Age, tempus est precandī. [SVO] Come on, it is time for praying.
26.2 Cuius reī tempus? [INT] Time for what matter?
26.3 Precandī, inquam. [EF] For praying, I say.
26.4 Quōmodo scīs? [INT] How do you know?
26.5 Campāna sonuit. [SVO] The bell has sounded.
26.6 Nōn audīvī. [SOV] I did not hear it.
26.7 Attende igitur dīligentius. [IMP] Pay attention more carefully, then.
26.8 Ubi ōrābimus? [INT] Where shall we pray?
26.9 In aulā commūnī, ut solēmus. [LOC] In the common hall, as we are accustomed.
26.10 Quid precābimur? [INT] What shall we pray?
26.11 Prīmum Ōrātiōnem Dominicam. [ADV+OBJ] First the Lord’s Prayer.
26.12 Deinde quid? [INT] Then what?
26.13 Salūtātiōnem Angelicam. [OBJ] The Angelic Salutation (the Hail Mary).
26.14 Quōmodo stābimus? [INT] How shall we stand?
26.15 Genibus flexīs, capitibus inclīnātīs. [ABL.ABS] With knees bent, with heads bowed.
26.16 Cūr genibus flexīs? [INT] Why with knees bent?
26.17 Ut Deum reverenter colāmus. [PURPOSE] So that we may worship God reverently.
26.18 Quis praeībit? [INT] Who will lead?
26.19 Magister ipse, vel monitor. [SUBJ] The teacher himself, or the monitor.
26.20 Ōrēmus igitur. [HORT] Let us pray, then.
26.21 Ōrēmus. Pater noster, quī es in caelīs... [HORT+LIT] Let us pray. Our Father, who art in heaven...
26.22 ...sanctificētur nōmen tuum. [JUSS] ...hallowed be thy name.
26.23 Bene ōrāstī. Eāmus nunc ad scholam. [HORT] You prayed well. Let us go now to school.
26.24 Valē, et ōrā prō mē. [IMP] Farewell, and pray for me.
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COLLOQUIUM: DE PRECIBUS
ARGUMENTUM: Duo discipulī dē precibus ante scholam fundendīs colloquuntur. Precēs quōtīdiē necessāriae.
PERSONAE: Paulus (P.), Quintus (Q.) -
P: Age, tempus est precandī. -
Q: Cuius reī tempus? -
P: Precandī, inquam. -
Q: Quōmodo scīs? -
P: Campāna sonuit. -
Q: Nōn audīvī. -
P: Attende igitur dīligentius. -
Q: Ubi ōrābimus? -
P: In aulā commūnī, ut solēmus. -
Q: Quid precābimur? -
P: Prīmum Ōrātiōnem Dominicam. -
Q: Deinde quid? -
P: Salūtātiōnem Angelicam. -
Q: Quōmodo stābimus? -
P: Genibus flexīs, capitibus inclīnātīs. -
Q: Cūr genibus flexīs? -
P: Ut Deum reverenter colāmus. -
Q: Quis praeībit? -
P: Magister ipse, vel monitor. -
Q: Ōrēmus igitur. -
P: Ōrēmus. Pater noster, quī es in caelīs... -
Q: ...sanctificētur nōmen tuum. -
P: Bene ōrāstī. Eāmus nunc ad scholam. -
Q: Valē, et ōrā prō mē.
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These are the grammar rules for this text:
The most distinctive grammatical feature of this lesson is the hortatory subjunctive, used to express inclusive commands or invitations. In English, we translate these with “let us...” constructions. In Latin, we simply use the first person plural present subjunctive.
The verb ōrō, ōrāre (”to pray”) forms its present subjunctive as follows: The stem is ōr-, and we add the subjunctive vowel -ē- plus personal endings. Thus ōrēmus means “let us pray.” Similarly, eō, īre (”to go”) gives us eāmus meaning “let us go,” and colō, colere (”to worship”) gives us colāmus meaning “let us worship.”
This construction is extremely common in liturgical contexts. The priest’s “Ōrēmus” before a collect prayer is the most famous example, surviving unchanged for nearly two thousand years of Christian worship.
The verb precor, precārī, precātus sum (”to pray, entreat”) is deponent: it has passive forms but active meaning. When Quintus asks “Quid precābimur?” he uses the future indicative passive form to mean “What shall we pray?” not “What shall be prayed for us?”
Deponents are common in Latin and must simply be memorized. Other prayer-related deponents include veneror (”to worship”) and hortor (”to encourage, exhort”).
Paulus describes proper prayer posture with two ablative absolutes: genibus flexīs (”with knees bent”) and capitibus inclīnātīs (”with heads bowed”). An ablative absolute is a noun plus participle, both in the ablative case, expressing attendant circumstances.
The structure follows this pattern: a noun in the ablative case combines with a perfect passive participle also in the ablative. Together they form an independent grammatical unit describing how, when, or under what circumstances the main action occurs. We translate these constructions with English phrases beginning with “with...” or by using participial phrases.
The phrase tempus precandī uses the gerund (verbal noun) in the genitive case. The gerund precandī means “of praying,” and the whole phrase means “time for praying” or “time of praying.” Latin often expresses purpose through the genitive gerund where English would use an infinitive or “for + gerund.”
When Paulus explains why students kneel, he uses a purpose clause: ut Deum reverenter colāmus (”so that we may worship God reverently”). Purpose clauses in Latin use ut plus the subjunctive. The negative form would use nē instead of ut nōn.
The phrase sanctificētur nōmen tuum (”hallowed be thy name”) uses the jussive subjunctive—a third person command or wish. The passive subjunctive sanctificētur expresses a wish: “let [it] be hallowed” or “may [it] be hallowed.” This construction is characteristic of liturgical prayer, where petitions are expressed as wishes rather than demands.
This dialogue demonstrates several characteristic word order patterns. Interrogative sentences place the question word first, as in Quōmodo scīs? and Ubi ōrābimus?. Responses often feature emphatic fronting, as when Precandī alone answers the question by placing the key word first. The liturgical formula Pater noster, quī es in caelīs follows the traditional vocative-first pattern of prayer address.
Students often confuse the hortatory subjunctive with the indicative. Remember that ōrāmus (indicative) means “we pray” (a statement of fact), while ōrēmus (subjunctive) means “let us pray” (an invitation or command).
Another common error involves deponent verbs. The form precābimur looks passive but means “we shall pray,” not “we shall be prayed for.” The passive appearance with active meaning is the defining characteristic of deponents.
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adorō, adorāre, adorāvī, adorātum (v.1) — to worship, adore. From ad- “to” + ōrō “pray.” English derivatives include “adore” and “adoration.”
Age! (interjection) — Come! Come on! The singular imperative of agō used idiomatically as an attention-getter. The plural form is Agite!
attendo, attendere, attendī, attentum (v.3) — to pay attention, direct one’s mind. From ad- “to” + tendō “stretch.” English “attend” and “attention” derive from this root.
aula, -ae (f.1) — hall, courtyard, palace. In school contexts, the aula commūnis was the common hall where students assembled. English “aula” appears in academic contexts.
campāna, -ae (f.1) — bell. Medieval Latin from Campānia, the Italian region famous for bronze-making. English “campanile” (bell tower) comes from this word.
caelum, -ī (n.2) — heaven, sky. The plural caelī or caela often refers to the heavens in a religious sense. English “celestial” derives from the related adjective.
caput, capitis (n.3) — head. An irregular third-declension noun. English derivatives include “capital,” “captain,” and “decapitate.”
colō, colere, coluī, cultum (v.3) — to cultivate, worship, honor. The connection between farming (agrī cultūra) and worship (cultus) reflects Roman religious sensibilities.
commūnis, -e (adj.3) — common, shared, public. English “common,” “community,” and “communicate” all derive from this root.
dīligenter (adv.) — carefully, diligently. The comparative form is dīligentius (”more carefully”). Related to dīligō (”to value, esteem”).
Dominicus, -a, -um (adj.1-2) — of the Lord, Lord’s. From Dominus “Lord.” The Ōrātiō Dominica is the Lord’s Prayer (the “Our Father”).
flexus, -a, -um (PPP) — bent, bowed. Perfect passive participle of flectō, flectere (”to bend”). English “flex,” “flexible,” and “inflection” derive from this verb.
fundō, fundere, fūdī, fūsum (v.3) — to pour, pour out. The phrase precēs fundere (”to pour out prayers”) is idiomatic for praying earnestly.
genū, -ūs (n.4) — knee. A fourth-declension noun. The phrase genua flectere or genibus flexīs describes kneeling. English “genuflect” comes from this word.
igitur (conj.) — therefore, then, accordingly. A postpositive conjunction, meaning it typically does not begin a clause but follows the first word.
inclīnō, inclīnāre, inclīnāvī, inclīnātum (v.1) — to bend, bow, incline. English “incline” and “inclination” derive directly from this verb.
inquam (defective v.) — I say. Used parenthetically to attribute direct speech. This verb exists only in certain forms and cannot be fully conjugated.
magister, magistrī (m.2) — teacher, master. In Renaissance schools, the magister was the head teacher. English “master” and “magistrate” derive from this word.
monitor, monitōris (m.3) — one who reminds, monitor. In Renaissance schools, senior students served as monitors to supervise younger pupils. English “monitor” comes directly from this word.
nōmen, nōminis (n.3) — name. An irregular third-declension noun. English “noun,” “nominal,” and “nomenclature” derive from this root.
ōrātiō, ōrātiōnis (f.3) — prayer, speech, oration. From ōrō “to pray, speak.” The Ōrātiō Dominica is the Lord’s Prayer.
ōrō, ōrāre, ōrāvī, ōrātum (v.1) — to pray, speak solemnly, plead. The liturgical Ōrēmus (”Let us pray”) comes from the hortatory subjunctive of this verb.
Pater, Patris (m.3) — father. An irregular third-declension noun with vocative Pater. In prayer, Pater noster means “Our Father.”
praeeo, praeīre, praeīvī/praeiī, praeitum (v.irreg.) — to go before, lead. Compound of prae- “before” + eō “go.”
precor, precārī, precātus sum (v.dep.1) — to pray, entreat, beseech. A deponent verb (passive form, active meaning). The noun prex, precis (f.3) “prayer” is related.
reverenter (adv.) — reverently, respectfully. From revereor “to stand in awe of.” English “reverent” and “reverence” derive from this root.
salūtātiō, salūtātiōnis (f.3) — greeting, salutation. The Salūtātiō Angelica is the Angelic Salutation, better known as the “Hail Mary” (Ave Maria).
sanctificō, sanctificāre, sanctificāvī, sanctificātum (v.1) — to make holy, hallow, sanctify. From sanctus “holy” + faciō “make.” English “sanctify” comes directly from this verb.
schola, -ae (f.1) — school, leisure (for study). Borrowed from Greek σχολή. The original meaning “leisure” evolved to mean “leisure for learning,” then “school.” English “school” and “scholar” derive from this word.
soleō, solēre, solitus sum (v.semi-dep.2) — to be accustomed, be in the habit of. A semi-deponent verb (active in present system, deponent in perfect). Takes a complementary infinitive.
sonō, sonāre, sonuī, sonitum (v.1) — to sound, resound, make a noise. English “sound,” “sonic,” and “sonorous” derive from this verb.
vel (conj.) — or (offering a choice). Distinguished from aut, which presents exclusive alternatives. Vel suggests the options are equivalent.
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For beginning students, here is a simplified version of the dialogue using more basic vocabulary and shorter sentences:
P: Age! Tempus ōrandī est. Q: Quid dīcis? P: Tempus ōrandī. Campāna sonat. Q: Nōn audiō. P: Audī bene! Q: Ubi ōrābimus? P: In aulā magnā. Q: Quid ōrābimus? P: “Pater noster.” Q: Quōmodo stābimus? P: Genibus in terrā. Q: Cūr? P: Deum amāmus. Q: Ōrēmus! P: Ōrēmus. Pater noster... Q: Bene. Eāmus ad scholam. P: Valē!
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The complete dialogue as reconstructed from Cordier’s patterns:
COLLOQUIUM: DE PRECIBUS
ARGUMENTUM: Duo discipulī dē precibus ante scholam fundendīs colloquuntur. Precēs quōtīdiē necessāriae.
PERSONAE: Paulus (P.), Quintus (Q.)
P: Age, tempus est precandī. Q: Cuius reī tempus? P: Precandī, inquam. Q: Quōmodo scīs? P: Campāna sonuit. Q: Nōn audīvī. P: Attende igitur dīligentius. Q: Ubi ōrābimus? P: In aulā commūnī, ut solēmus. Q: Quid precābimur? P: Prīmum Ōrātiōnem Dominicam. Q: Deinde quid? P: Salūtātiōnem Angelicam. Q: Quōmodo stābimus? P: Genibus flexīs, capitibus inclīnātīs. Q: Cūr genibus flexīs? P: Ut Deum reverenter colāmus. Q: Quis praeībit? P: Magister ipse, vel monitor. Q: Ōrēmus igitur. P: Ōrēmus. Pater noster, quī es in caelīs, sanctificētur nōmen tuum... Q: ...sanctificētur nōmen tuum. P: Bene ōrāstī. Eāmus nunc ad scholam. Q: Valē, et ōrā prō mē.
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COLLOQUIUM HODIERNUM: DE MOMENTO SILENTIĪ
A Modern Dialogue on a Moment of Silence
ARGUMENTUM: Duo discipulī in scholā hodiernā dē momento silentiī ante classem colloquuntur.
PERSONAE: Marcus (M.), discipulus senior; Sophia (S.), discipula
1. M: Age, Sophia. Tempus est silentiī. Come on, Sophia. It is time for silence.
2. S: Cuius reī tempus? Time for what?
3. M: Momentī silentiī, ut solēmus. The moment of silence, as we are accustomed.
4. S: Cūr silentium servāmus? Why do we keep silence?
5. M: Ut animōs nostrōs componāmus ante labōrem. So that we may compose our minds before work.
6. S: Quōmodo silēbimus? How shall we be silent?
7. M: Oculīs clausīs, animīs attentīs. With eyes closed, with minds attentive.
8. S: Quid cōgitābimus? What shall we think about?
9. M: Quisque quod vult — vel nihil. Each person whatever they wish — or nothing.
10. S: Num licet ōrāre? Is it permitted to pray?
11. M: Licet. Vel meditārī, vel sōlum spīrāre. It is permitted. Or to meditate, or only to breathe.
12. S: Quantō tempore? For how long?
13. M: Ūnam minūtam, nōn amplius. One minute, no more.
14. S: Quis fīnem indicābit? Who will indicate the end?
15. M: Magister campānulam pulsābit. The teacher will ring the small bell.
16. S: Intellegō. Paene patrī meō simile est. I understand. It is almost similar to what my father does.
17. M: Quid agit pater tuus? What does your father do?
18. S: Ante cēnam, breviter meditātur. Before dinner, he meditates briefly.
19. M: Bene facit. Nunc taceāmus. He does well. Now let us be silent.
20. S: Taceāmus. ... Grātiās tibi, Marce. Nunc melius mē sentiō. Let us be silent. ... Thank you, Marcus. Now I feel better.
This dialogue demonstrates how Renaissance prayer practices have evolved into secular equivalents in modern educational settings. The “moment of silence” (momentum silentiī) allows students of all backgrounds to collect their thoughts before class.
The grammatical structures mirror the original dialogue: hortatory subjunctives (taceāmus “let us be silent,” componāmus “let us compose”), ablative absolutes (oculīs clausīs “with eyes closed”), and purpose clauses (ut animōs componāmus).
New vocabulary introduced includes momentum (n.2, “moment” — a Medieval Latin term from moveō), silentium (n.2, “silence”), meditātor (v.dep.1, “to meditate”), spīrō (v.1, “to breathe”), minūta (f.1, “minute” — from the phrase pars minūta “small part”), and campānula (f.1, “small bell” — diminutive of campāna).
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The Latinum Institute has been creating materials for serious Latin learners since 2006. Our approach centers on authentic Neo-Latin texts—the living Latin of the Renaissance—as the foundation for genuine conversational competence. Rather than artificial textbook Latin, we use the actual dialogues that educated Europeans composed and studied for centuries.
Cordier’s Colloquia Scholastica represents the pinnacle of practical Latin pedagogy. These are not literary exercises but real conversational patterns that students can adapt to their own speech. By studying how Renaissance students learned to discuss prayers, meals, studies, and daily life, modern learners gain access to the same immersive methodology that produced the great humanist scholars.
The prayer vocabulary introduced in this lesson remains remarkably useful today. Whether attending a Latin Mass, reading medieval documents, or simply appreciating the linguistic heritage of Western civilization, the formulas Ōrēmus, Pater noster, and sanctificētur nōmen tuum connect us to two millennia of continuous Latin usage.
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In Lesson 27, we continue with Cordier’s Colloquia Scholastica, moving to Dē Mēnsā — dialogues about table manners and mealtime conversation. We’ll explore imperative mood constructions for polite requests and the specialized vocabulary of Renaissance dining etiquette.
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