Latin Sentence Research Articles

Optimizing Language Instruction: Matters of Explicitness, Practice, and Cue Learning

Input exposure is essential for nonprimary language learning, but the importance of explicit instruction and corrective feedback continues to be debated. If instruction is required, how might it be optimized in terms of its nature and timing? In this study, 65 Spanish‐English bilinguals were introduced to Latin through an interactive computer program designed to promote initial learning of thematic role assignment by drawing learners’ attention to efficient input processing strategies when new, informative morphosyntactic cues to thematic role assignment were set up in competition with more familiar but potentially misleading cues. Participants in 4 experimental groups completed input‐based, task‐essential practice with interpreting agent/patient roles in Latin sentences and received feedback throughout the practice session. Two of the groups additionally received prepractice explanation of how thematic roles are assigned in Latin via morphosyntactic cues. Groups also varied systematically in whether they received less or more explicit feedback during practice. Results suggest that practice and less explicit feedback were sufficient to trigger improvement in the ability to interpret Latin case morphology; however, more explicit, metalinguistic feedback was necessary to promote improvement in production. Prepractice explanation without metalinguistic feedback during practice did not significantly influence development of either interpretive or productive abilities.

The prevention of chronic diseases and its social outcomes - Mission of Medicine

An ancient but quite topical even today Latin sentence says: “It is better prevent the disease than to cure it”. In a global society as today it is, the prevention of chronic diseases is of great social importance, as well as it is important in the economic point of view, since preventing chronic kidney disease, chronic renal Insufficiency, which have a great dispersion among the Albanian population and high cost of its ongoing cure, it does not only improves significantly the quality of life of these patients, but also reduces to minimum health budget expenditures that are very significant for this category of sick. Speaking of chronic diseases affecting the human organism all over the life, the chronic kidney diseases share their own part, having also a significant importance into the group of human pathologies as a whole. Prevention and cure of chronic kidney diseases ( C. K. D.) is undoubtedly an important problem and mission of nephrology, nowadays, because as the old medicine postulate predicts – it is easier to prevent the disease than to cure it. Prevention and correct cure of primary nephropathies, secondary nephropathies and cardiovascular complications, the last ones considered as a tierce cause of nephropathies, it is obviously a target of the contemporary medicine, aiming at both the utmost reduction of renal morbidity and the budget cost of cure and treatment e.g. patients under substitute therapy, dialysis and transplant.

«EN SUNN SJEL I ET SUNT LEGEME» OM FORHOLDET MELLOM KROPP OG SJEL I ANTIKKEN OG I NÅTID

This article discusses the Latin sentence mens sana in corpore sano, comparing modern attitudes to the body and soul with attitudes expressed by Roman authors.

"Ex Desuetudine Amittuntur Privilegia": Rabelais, Urquhart, and Les Clercs

IN Rabelais's Tiers livre, published in 1546, Frere Jan counsels Panurge regarding the desirability of his marrying immediately and then copulating with great frequency: Seulement ayez esguard et consyderation de tous jours bien lier et continuer tes coups. Si tu y fays intermission, tu es perdu, paouvret, et t'adviendra ce que advient es nourrisses. Si elles desistent alaicter enfans, elles perdent leur laict. Si continuellement ne exercez ta mentule, elle perdra son laict et ne te servira que de pissotiere.... [] Je t'en advise, mon amy. J'en ay veu l'experience en plusieurs qui ne l'ont peu quand ilz vouloient, car ne l'avoient faict quand le povoient. par non usaige sont perduz tous privileges, ce disent les (Rabelais 5:208) The best English translators have been uncertain whether the French word clercs should be made to refer to scholars or (more specifically) to clergymen. Donald Frame translates, Thus by disuse are all privileges, so say the clerics (Frame 337). Burton Raffel makes the other choice: And as the scholars say, if you don't use it, you lose (Raffel 313). J. M. Cohen skirts the choice by translating very literally (and not very idiomatically in modern English): Thus by lack of usage, as the clerks say, all privileges are lost (Cohen 363). M. A. Screech is more definite: As the law-clerks say: All privileges are by non-usage, adding the notation 'Privileges are by non-usage' was a legal maxim.' (Screech, Gargantua 512-13; italics in the text). Jacques LeClercq, by implication, also understands his namesake clercs to refer to lawyers--even more specifically, canon lawyers: An ancient of cannon [sic!] law tells us that nonusage of full privileges makes them forfeit (LeClercq 392). Of course, in the early sixteenth century most scholars were, in fact, clergymen of some description, and for many of them the study of both canon law and civil law would have belonged to the preparatory curriculum--as occurred in the case of Rabelais himself. Just what are the status and role of the quoted pronouncement by les clercs, which Jacques LeClercq calls ancient maxim and Burton Raffel has rendered with a version of the modern English proverb Use it or lose it? Let us look at the passage as given in the classic translation by the Scotsman Sir Thomas Urquhart, which appeared posthumously in 1693: Friar John says, This is a certain truth I tell thee, Friend, and doubt not of it; for my self have seen the sad experiment thereof in many, who cannot now do what they would, because before they did not what they might have done. desuetudine amittuntur Privilegia. Non-usage oftentimes destroys ones Right, say the learned of the Law. (Urquhart 2:131; italics in the text). Especially in the Latin form (literally, From disuse are privileges), the opinion that Urquhart's Friar John attributes to the Doctors of the Law is presented as if it will be recognized as a common aphorism. Numerous twentieth-century books of sayings or quotations (including several published in countries where neither English nor French--nor Latin--is widely spoken) designate or categorize the Latin sentence as a legal or simply a maxim--sometimes, even, a proverb. Obviously, Ex desuetudine amittuntur privilegia does not appear in Rabelais's original text of 1546. In fact, I cannot discover any occurrence of the Latin sentence prior to Urquhart's interpolation of it in 1693 - or any more recent occurrence, outside the published collections of sayings and a few direct (and usually inaccurate) references to Rabelais. Rabelais had written only Aussi par non usaige sont perduz tous privileges, ce disent les clercs. A footnote in the standard edition of Rabelais (by Lefranc et al., 1931) calls the French saying an ancienne maxime de droit canonique (Rabelais 5:208). In his modern scholarly edition of Le tiers livre, M. …

Anaphore et coordination dans les textes latins tardifs

SummaryThe aim of the paper is to describe types of anaphoric relations that hold between sentences in Latin, and to discover diachronic shifts that could happen in the use of these types. Anaphora can be realized by pronominal chains or by lexical repetitions; some connecting elements, especially conjunctions of coordination also function anaphorically in the text Often this type of binding is optional, and it insists on spatial and temporal frames of the events related. Lexical means become more frequent in Late Latin, and optional connection appears also more often. These phenomena can be evaluated as stylistic deviations, but it is probable that they are related to deep syntactic modification of postclassical Latin. Documentation is taken from classical and post-classical authors and from the Bible.

Once More into the Preech: The Merry Wives' English Pedagogy

AWDY-the inescapable Elizabethan habit of sexual innuendo-is everywhere in the text of The Merry Wives of Windsor. Lecherous interpretations hover around every turn of the text for those dirty-minded enough to see them (which is to say, everybody2): interpretations both of individual words, such as buck andfocative (Evans's frittering blunder for vocative), and of the larger points of the plot. Just asfuck lurks behind buck, so, too, does a good old-fashioned adulterous fabliau shadow Falstaffs beleaguered courtship of Mistresses Page and Ford-in his mind, at least, not to mention that of Mrs. Ford's husband. That fabliau is only one of many amorous and amoral intertexts pressing on the characters' speech for inclusion in the play's action, intertexts that even when contemporary (such as Marlowe'sPassionate Shepherd) depend on the polymorphous erotic possibilities of Latinity. Thus it is that theentertainment Falstaff claims to spy in Mrs. Ford's familiar style presents itself in his imagination as a Latin sentence he must con-

In search of the benefits of learning Latin.

The authors studied whether Latin or French as a foreign curricular language is a better preparation for learning Spanish. Fifty native German speakers who took a university Spanish course concluded their course with a translation test. English was the 1st foreign language for all students, whereas half of them had learned French and the other half had learned Latin as their 2nd foreign language at school. Participants who had learned French at school made markedly fewer grammar errors and slightly fewer vocabulary errors in the Spanish test than participants who had learned Latin. Knowledge of Latin is probably not an optimal preparation for modern language learning. For many centuries, Latin was the language of the church and the sciences in the Western European world. Its value as a foreign language in higher education was therefore rarely questioned. Although Latin had lost its significance as a means of international communication as early as the 17th century, it enjoyed its heyday in Western curricula in the 19th century (Pfeiffer, 1976). In the wake of industrialization, however, there was increasing pressure for the curricula to make room for mathematics, sciences, and modern languages. Nevertheless, Latin persists as a curricular option in secondary schools in many European countries, particularly those with a tracked secondary system, such as Germany. At the Gymnasium, which is the highest track of the German secondary school system, Latin has the status of a core subject on equal basis with mathematics, English, and German. Depending on their elementary school achievement, approximately 35% of students enter the Gymnasium after Grade 4 and graduate after Grade 13. A final examination at Gymnasium level (Abitur) is required for university admission. For the Abitur, a minimum exposure of 4 years to at least two foreign languages is required. The vast majority of German students start with English as their first foreign language and, depending on what their parents decide, study either French or Latin as their second foreign language from Grade 7 on. Depending on which subjects students select in the last 3 years of the Gymnasium, they study the second language until Grades 10, 11, or 13. Overall, about two thirds of the students choose French, and one third choose Latin as their second foreign language. Advocates of Latin as a school subject make three arguments (Wolff, 1975). First, Latin provides insights into the roots of Western culture. Second, broad transfer effects are assumed, because learning Latin is thought to support the development of intelligent learning and reasoning strategies. It is assumed that studying Latin will improve achievement in formal domains such as mathematics and the sciences. Third, transfer effects to language competencies are expected. Translating Latin sentences into the mother tongue requires grammar knowledge that can be helpful for language-based activities in the mother tongue as well as for foreign language acquisition. Moreover, because Latin is the origin of the Romance languages and has impacted other European languages, Latin might provide advantages for modern language learning.

La formazione del sistema V2 delle lingue romanze antiche

The article deals with the problem of the transition from the Latin sentence structure, whose basic word order was SVO to the sentence structure of the old Romance languages interested by a V2 type system. After a short description of the V2 system of the old Romance languages (section 1) the main phenomena characterizing the Latin word order are considered and a hypothesis on the Latin word structure accounting for the basic word order and the main marked orders is advanced (sec. 2). Starting from the idea that the new Romance order has developped from a word order possible in Latin, two hypotheses - already put forward in the discussion of the problem in the Romance domain and for parallel phenomena of the Germanic languages - are considered. That the V2 system had developped 1) starting from the Latin sentences with verb initial, or 2) starting from the sentences where the weak/clitic forms of the verb SUM were in the Wackernagel position (i.e. after the first constituent of the sentence). On the basis of speculative arguments (sec. 3) and evidence given by the late and vulgar Latin texts (sec. 4) preference to the first hypothesis is given and the details of the mechanism responsible for the linguistic change are elaborated (sections 3-5).

Aquinas on Matter and Form and the Elements: A Translation and Interpretation of the De Principiis Naturae and the De Mixtione Elementorum of St. Thomas Aquinas by Joseph Bobik

BOOK REVIEWS 659 Others may find reason to dissent from Brock's conclusions in other ways, but few will come to doubt the importance of his achievement. His treatment of Aquinas's account of action exhibits a rare combination of rigor and learning. It is, no doubt, the best we have. University ofTulsa Tulsa, Oklahoma JOHN R. BoWLIN Aquinas on Matter and Form and the Elements: A Translation and Interpretation of the De Principiis Naturae and the De Mixtione Elementorum of St. Thomas Aquinas. By JOSEPH BOBIK. Notre Dame: University of Notre Dame Press, 1998. Pp. 325 + xviii. $39.00 (cloth), $19.00 (paper). ISBN 0-268-00653-9(cloth), 0-268-02000-0 (paper). Congratulations and thanks to Joseph Bobik for having provided a translation that is both accurate and readable ofThomas'sDe principiis naturae and De mixtione elementorum. There exist in print three other English translations of the De principiis naturae (Robert Goodwin, 1965; Timothy McDermott, 1993; and Ralph Mcinerny, 1999) and one on the Internet (www.niagara.edu/-loughlin/Nature.html), butBobik's translation is excellent, and there is no other translation, of which I am aware, of the De mixtione elementorum. Bobik's work also includes two long and very helpful philosophical essays, one on the problem of how it is that elements exist in physical substances and one on the differences and similarities between Thomas's understanding and the contemporary understanding of elements. This book provides an excellent introduction to Thomistic natural philosophy, especially for undergraduates and for nonspecialists in Thomistic thought, but it will also reward the study of more advanced Thomists. The De principiisnaturae, although a short work (eight pages in the Leonine edition) is traditionally divided into six chapters, and these chapters into paragraphs. Likewise the De mixtione elementorum, an even shorter work (just two full pages), is divided into paragraphs. Bobik's commentary, accordingly, is given paragraph by paragraph, in the following manner: first he gives the Latin text, next his English translation, and last his commentary, which is usually about a page or two but is occasionally as long as eight pages. One finds here a thorough, accurate, and clear presentation of the important topics: actuality and potentiality, substance and accident, matter, prime matter, form, privation, the causes, the modes of the causes, elements, how principles and causes are predicated, how elements are present in compounds. I do, however, have three complaints about the format ofBobik's translation and commentary. First, it is better pedagogically, I believe, to present Thomas's 660 BOOK REVIEWS texts without interruption, particularly as the texts here translated are so short. Most students will skip over the Latin, but will read a little of St. Thomas and then a great deal of Professor Bobik. The reader, thus, becomes a student in Bobik's classroom -surely a profitable activity-but he does not in the first instance become a student in Thomas's classroom-arguably a more profitable activity. A second pedagogical quibble is that Bobik will occasionally discuss crucial points in Thomas's text by using untranslated Latin sentences and phrases. As I understand the audience ofBobik'swork to be primarily Thomistic beginners, who are typically without Latin, the use of untranslated Latin is a hindrance to the student. Third, there is a lack of scholarly apparatus and discussion in this work. There is no bibliography, even though a bibliography would be very useful to the more advanced student who might know some Latin and be interested in scholarship, and there is almost no discussion of contemporary scholars. John Searle, surprisingly but happily, is treated in a discussion of the relation of micro realities to the macro properties of a physical substance, and there is a refutation of C. J. F. Williams's atomistic interpretation of chemistry, but contemporary Thomists who have written much on natural philosophy (such as William Wallace, Benedict Ashley, James Weisheipl, Mario Sacchi, Leo Elders, and others) and historians (such as Anneliese Maier) are absent. The beginner should not be burdened with the details of scholarly debate, but as Bobik does give rather long commentaries and, in addition, almost two hundred pages of philosophical essays, we have a right to expect...

Confessions I-IV (review)

Reviewed by: Confessions I–IV Ann A. Pang-White Augustine. Confessions I–IV. Latin Edition Edited with Introduction and Commentary by Gillian Clark. New York: Cambridge University Press, 1995. Pp. x + 198. $59.95 cloth; $21.95 paper. Clark’s text and commentary for Confessions I–IV aim to be usable by those who are new to Augustine and unfamiliar with late Latin, late antiquity, Christian theology, and the Scriptures. Therefore, this volume is mainly designed to offer a textbook for classroom use to students and teachers of Latin literature, theology and Church history. In this volume, C. follows the Latin text of CCL and James O’Donnell’s 1992 edition closely. There is no apparatus criticus for the text, since C. believes that there are few textual problems which seriously affect the reader’s interpretation. Nonetheless, when there are textual problems, they are given excellent discussion in the commentary. C. assumes that her readers have Henry Chadwick’s English translation in hand, so there is no facing translation of the Latin text in this volume. The introduction is concise and accessible to students who are unfamiliar with Augustine’s writing style and thought, and this is particularly desirable in an introductory volume. The commentary will be especially helpful to students who are quite competent in Latin and whose major is in Latin literature. It alerts readers to the verbal echoes and allusions in Augustine’s brilliant Latin. Since C. does not discuss in her commentary the grammatical structure of difficult Latin sentences, the commentary will probably be of limited help for students new to Latin. However, compared to O’Donnell’s three volumes, C.’s commentary will be more accessible to such students, since it is simpler and is mainly in English without quoting other Latin texts for purposes of comparison. Students and teachers in philosophy or theology will probably find the commentary somewhat disappointing. It is helpful but not deep enough. For example, though C. emphasizes in her commentary the importance of the theme of the threefold human weakness (1 John 2:16) 1 in the Confessions, e.g., 1.10.16, 2.6.13, etc., C. does not comment on its philosophical significance: for example, explaining how the threefold human weakness in itself is not necessarily sinful, but can be the contributing cause of sins. Her commentary on freedom in 2.6.14 and 4.4.8 has, I believe, similar limitations. The index is wisely divided into two sections: (1) important Latin words and (2) general concepts or proper names in English. For students, such an index is useful in indicating the contrast between Latin terms and their English translation. The general purpose of an index is to provide a handy reference to what can be found in the volume. However, some minor defects may hinder this expected function. First, in C’s index, the references to the text are not complete. For example, under the heading “freedom, dangerous,” instead of listing all the references one can find in Book I–IV of Confessions, C. only lists two of them. [End Page 126] Second, sometimes the reference to the text is incorrect. For example, one reference under the heading “freedom, dangerous” given by C. is 2.6.13. But the reader will not find anything about false freedom there. The text reference should be 2.6.14 which nonetheless is correctly given in the Latin index under the word libertas. Readers will however only find one text reference under libertas, which has an even more incomplete list than the one under the English heading “freedom, dangerous.” Third, the arrangement of the subheadings is at times not comprehensive enough. For example, under the heading of freedom, C. only gives one subheading “dangerous.” Since Augustine makes a distinction between true freedom and false freedom, it would be helpful if the subheading of freedom were enlarged to include “true freedom,” and if the references to this were given, such as 4.4.8. Moreover, for a book designed for classroom use and covering only four book of the Confessions, the price of this volume seems well out of the price range of most students. Despite these minor defects, C...

Latin passages in Irish vernacular law: notes on sources

Latin sentences and phrases are found in the early Irish vernacular Laws (ranging from Old-Irish commentaries to later gloss and commentary). Some sentences have parallels in the Hibernensis, itself related to earlier Hiberno-Latin florilegia. At times, the evidence suggests that the vernacular legists are drawing directly on Hiberno-Latin literature rather than the Hibernensis. These and other collections of aphorisms were, therefore, important for the early Irish canonists and of continued interest to the legists who wrote the vernacular Laws and commentaries.

Dreaming Together: Christians and Jews in the Twenty-first Century

On October 28, 1965, 221 Fathers of the Second Vatican Council voted placet ("it pleases") on one of the most controversial documents of the Council, the fourth section of the declaration of the Church's relationship with nonChristian religions, Nostra Aetate ("In Our Time"). Indeed, no statement of the Council better distilled, in the famous opening lines of Gaudium et Spes, "the joys and hopes, the griefs and anxieties" of the twentieth century, than these fifteen Latin sentences. The mid-1960s was a time of dreams and of the dashing of dreams. Set against the background of the Shoah, it was a time of prosperity and expanded vision in the United States and, I presume, in Canada as well, a time of the Peace Corps and civil rights, of Martin Luther King, Jack and Bobby Kennedy and of assassinations and Vietnam. Somehow, for many American Catholics and many American Jews, Nostra Aetate came to symbolize it all. After two millennia of often fractious and at times violent relations, the Roman Catholic Church, great in number and rich in tradition, made a turning, a heshon ha nefesh ("reconsideration of the soul") and turned its face for the first time in all those long, bitter centuries, toward rather than away from the Jewish people who had given it birth and early nurture. Today is not the time to reprise those centuries, with their ambiguities and in many ways remarkable spiritual fecundity in both Christianity and Judaism. Today, standing on the verge of the third millennium of the relationship, we look ahead. We allow ourselves to dream and in dreaming to search the horizon for landmarks on the way to a reconciliation between our two ancient traditions.

Find the law in the library: a guide to legal research

Equally well-suited to beginners and those with some previous knowledge of the language, this is a comprehensive introduction to Latin at an early level. Clearly structured, in each of the 31 units an explanation of new grammar is followed by Latin sentences and passages. Where appropriate, a third section either introduces you to a topic if interest for Latin studies or offers additional reading from some of the great Roman authors. A section on the pronunciaton of Latin and reading exercises are also included.

The Discontinuity of NP in the Latin Sentence: An Attempt of Interpretation

The Discontinuity of NP in the Latin Sentence: An Attempt of Interpretation

The Strange History of the -ria Form

There has been a great deal of controversy surrounding the classification of the -ria forms, concerning principally whether they should be classified as indicative, subjunctive, or by some other designation. A critical analysis of the treatment of the -ria form by several scholars from Nebrija to the present day will strongly suggest, though, that the -ria forms belong exclusively to the indicative mode. In his Gramatica de la lengua castellana published in 1492, Antonio de Nebrija labeled the -ria forms subjunctives. Having been influenced by such Latin scholars as Quintilian, Donatus, and Priscian, Nebrija used semantic criteria in defining mode: El modo en el ... es aquello por la cual se distinguen ciertas maneras de significado en el verbo (185). Undoubtedly, he considered the -ria forms subjunctives because in the apodosis of conditional sentences in Latin, Spanish amaria is equivalent to the Latin imperfect subjunctive amarem as in si darem, amarem (si diera o diese, amaria o amara). Following Nebrija, the authors of the 1771 edition of the Academy's grammar defined mode from the perspective of its meaning and classified the -ria forms as subjunctives.1 They underscored the fact that in sentences like yo amara, o amaria las riquezas, si pudiesen saciar mis deseos, the -ra form could replace both the -se form of the imperfect subjunctive in the siclause and the -ria form in the apodosis (or result clause) [186]. Because they incorrectly assumed that the -ra forms were always subjunctive, they concluded that the -ra, -se, and -ria forms belonged to this mode. They failed to recognize that the -ra form, which derives from the Latin pluperfect indicative (Lat. amaveram > Sp. amara), still functioned as such in the result clause. Proof of this lies in the fact that the -se form amase, which etymologically comes from the Latin pluperfect subjunctive amavissem, could not be substituted for the -ra form in the apodosis. The compilers of the 1771 edition noted that it was incorrect to say *yo amase las riquezas, si pudiesen saciar mis deseos (187). In is Gramatica de la lengua castellana destinada al uso de los americanos, published in 1847, Andres Bello criticized the Academy for its excessive Latinization, arguing in favor of a grammar that was synchronic and languag -specific. The Venezuelan scholar was extremely innovative, for, as the distinguished critic Laizaro Mora points out, his definition of the indicative and subjunctive was the first ex mple of the use of the structuralist principle of distributionalism in a grammar of the Spanish language (Laizaro Mora 83). Using this pr nciple, Bello divided the verbal inflections into two main groups, depending on their combinatory potential with respect to certain verbs: Fo mas Indicativas o de modo Indicativo se ilaman las que son o pueden ser regidas por los verbos saber, afirmar, no precedidos de negaci6n (par. 455). Llamamos subjuntivas comune o del Modo Subjuntivo comuin las formas que se subordinan o pueden subordinarse a los verbos dudar, desear (par. 457). Here Bello uses a sort of syntactic test to de ermine just what mode a given morphological shape represents. L~zaro Mora underscores the fact that Bello was th first to use distributional criteria in d monstrating that the -ria forms are indicatives. He said the same verbs that govern the future indicative govern, by changing the tense of he main verb to past, the -ria forms. Thus, using the simple future, we say aseguro que ire; by changing the present tense to past, we must say asegure que iria (Bello 381). Bello was consistent. That is, he based his definition of mode on the notion of modal subordination, and then looked for the value of the -ria form precisely in situations where it is really subordinate. He concluded that the primary semantic value of the -ria form was a past future and thus he labeled it a post-preterite. This seems to be a strong argument for classifying the -ria forms as indicatives because, as Bello and structuralists like Zellig Harris have demonstrate , verb forms differing only in tense and governed by the same words belong to

"Quid si Non"...: An Idiom of Classical Latin

THERE ARE EIGHT PASSAGES in classical Latin literature introduced by quid si non . . ., and the primary purpose of this article is to collect them. This has not been done before. Considered individually the passages have caused doubt, difficulty, even deletion: but once assembled they illuminate each other and reveal an idiom in the sense of an expression having a significance other than its grammatical or logical one.' Not that it is altogether clear how one should understand the words non-idiomatically. There would seem two possibilities, either to pause after the quid (punctuating with a comma or a query) and translate in the form am I to say? Suppose x hadn't been the case ... ?, or to make no such pause and translate would have happened if x hadn't? In modern editions some of the passages are normally printed the first way, some the second. But this can hardly be right. A set form of words is likely to have produced a set response. Moreover, even after picking and choosing in this manner one still fails to make satisfactory sense in six of the eight passages. What the context demands in these six cases (and readily admits of in the other two) is an assertion of positive fact conveyed with a tinge of exclamation or surprise, suggesting a translation like It's not as if x wasn't the case! or And yet x really did happen! Of course in this I am speaking of function and of how we may translate. Formally the Latin sentences remain questions-or rhetorical questions if the subdivision is valid'-exactly as an English letter to a bank manager beginning Will you please transfer...? conveys a command and will in many languages be best translated as such, even though in English it remains formally a question. The passages are: Quintus Catulusfr. 1 Morel; Livy 4.5.3; Propertius 1.9.15, 2.34.11; Vergil Aeneid 4.311; Ovid Amores 1.13.33; Petronius 42 (bis). In addition there are six passages in Ovid where quid si . though not followed by non, appears to demand idiomatic interpretation of the same type. They are: Heroides 7.53; Am. 1.1.7, 3.6.89; Ars 3.197; Tristia 1.8.33, 2.497.

Four Linguistic Models for the Comprehension of the Latin Sentence

Four Linguistic Models for the Comprehension of the Latin Sentence

A Theory of the Latin Sentence

A Theory of the Latin Sentence

A Vocabulary Study of Six Elementary Textbooks

Historically, therefore, no ... alguno patterned itself after Latin idiom non ... aliquis with negative significance of latter. The Latin word alius and its corresponding Spanish word otro (otro from Latin alter which means the other of two) were regarded as negatives. The word aliter in following Latin sentence may be translated not, without violating sense. Sed ratio ordoque agminis aliter se habebat ac Belgae ad Nervios detulerant. But plan and order of line of march was (other than) = (different from) = (not) what Belgians had reported to Nervii (Bellum Gallicum, 11, 19). The addition of word unus to aliquis to form alguno may have come into Spanish when Latin inflections were being lost. The significance of aliquis was not destroyed, but its negative aspect was further obscured. But translation of etymons of alguno reveal following: alius, no; quis, (3) any; unus, one. The English words not anyone equal someone. The post position of alguno to indicate a negative idea was, perhaps, an invention after true nature of alguno and its Latin antecedents had been forgotten. The novelists before Cervantes used alguno without regard to position: Y a este proposito dice Plinio que no hay libro por malo que sea que no tenga alguna cosa buena (4). No se toco cosa alguna (5). In Gil Blas is this use of alguno: En no haberme entregado algun arriero. The conclusions are that alguno historically and semasiologically is a true negative, that its metamorphosis from translation not anyone to that of someone has disguised its origin, and that its post positiveness to indicate negativeness is a late development in Spanish language.

The Runic Inscription of Codex Latinus Monacensis 13067

After the introduction of Christianity the use of runic characters diminished considerably in continental Europe. While in the times of King Chilperich and Venantius Fortunatus the runic script still played a rôle in public life, it fell into disuse in subsequent periods in central Europe, a fact which is deplored by Otfried in his introduction to the Gospels: Res mira, tam magnos viros, sapientia latos, sanctitate praeclaros, cuncta haec in alienae linguae gloriam transferre et usum scripturae in propria, lingua non habere. It will, therefore, be of interest to discover an unpublished runic inscription in CLM. 13067, a codex belonging to the eleventh or the twelfth centuries. It must be regarded as quite an unusual occurrence to see here the runic characters transcribing a Latin sentence and taking the place of a Hebrew inscription.