Xavier Varela Barreiro, Xavier Gómez Guinovart (2006–2018) “deus”, inCorpus Xelmírez - Corpus lingüístico da Galicia medieval (in Galician), Santiago de Compostela:Instituto da Lingua Galega
Doublet ofdīvus:dẹ̄vos, -om, -ōs > dẹ̄os, -om, -ōs with regular loss of-v- before a rounded vowel; it was also lost between identical vowels, followed by contraction:*dẹ̄vẹ̄(s) >dī(s). As a result, the close-ẹ̄- escaped the regular raising to /ī/ of urban (but not dialectal) Latin, instead merging with /ē/, which itself underwent raising. The remaining genitive singular*dī was regularised todeī, while the vocative became part of the paradigm of the newly-reshapeddīvus.[1][2]de- was later analogically introduced into the plural; the formdiī(s) is absent from Plautus, and might have been reincorporated from a contraction ofdīvī (with the same condition as before), or even be purely orthographic.
Sī nōn vīderant medicī, meritō essent culpandī[…]Et, ō bonedeus, hī sunt ipsī, quī imputant suam culpam medicāmentīs quasi nihil proficientibus!
If physicians didn't see this, they deserved to be blamed[…]And, mygod, these are the very people who blame their failure on medications, saying that they don't work!
ca. 19 BCE – ca. 31 CE, Velleius Paterculus,Historia Romana 2.126:
Sacrāvit parentem suum Caesar nōn imperiō, sed religiōne. Nōn appellāvit eum, sed fēcitdeum.
Augustus deified his father [Julius] not by the exercise of power, but by creating an attitude of reverence. He did not just call hima god, butmade him be one.
multa quoque et bellō passūs, dum conderet urbem, īnferretquedeōs Latiō.
And [Aeneas] also suffered much in war, until he could found a city, and could carry hisgods into Latium. (Within the context of ancient Roman religious beliefs, the safe transfer of Aeneas’s family gods from Troy to Italy was symbolically as meaningful as the arrival of the man himself. See:Di Penates.)
The regularly constructed vocative singular formdee is not attested until the very end of theClassical period, when it occurs once in the works ofTertullian c. 200 AD. However, the formdeus is found during the 1st century AD, in rhetorical usage by Roman physicianScribonius Largus, andDeus andDee are found extensively from the 4th century AD onwards as forms of address for theChristian God, with the former being used in theVulgate ofSt. Jerome. Some scholars have also suggested thatdīve, the vocative singular ofdīvus(“god; deity”), acted as a suppletive form of the vocative singular during the Classical period.[4]
^Weiss, Michael L. (2009)Outline of the Historical and Comparative Grammar of Latin[1], Ann Arbor: Beech Stave Press,→ISBN, page225
^De Vaan, Michiel (2008)Etymological Dictionary of Latin and the other Italic Languages (Leiden Indo-European Etymological Dictionary Series; 7)[2], Leiden, Boston: Brill,→ISBN
^Fortson, Benjamin W. (2010)Indo-European Language and Culture: An Introduction, second edition, Oxford: Blackwell, page 1
^John Rauk (1997 April) “The Vocative of Deus and Its Problems”, inClassical Philology[3], volume92, number 2, pages138-149
“deus”, inCharlton T. Lewis and Charles Short (1879)A Latin Dictionary, Oxford: Clarendon Press
“deus”, inCharlton T. Lewis (1891)An Elementary Latin Dictionary, New York: Harper & Brothers
"deus", in Charles du Fresne du Cange’sGlossarium Mediæ et Infimæ Latinitatis (augmented edition with additions by D. P. Carpenterius, Adelungius and others, edited by Léopold Favre, 1883–1887)
deus inGaffiot, Félix (1934)Dictionnaire illustré latin-français, Hachette.
Carl Meißner, Henry William Auden (1894)Latin Phrase-Book[4], London:Macmillan and Co.
God made the world:deus mundum aedificavit, fabricatus est, effecit (notcreavit)
God is the Creator of the world:deus est mundi procreator (notcreator),aedificator, fabricator, opifex rerum
the sovereign power of the gods:numen (deorum) divinum
to be an earnest worshipper of the gods:deos sancte, pie venerari
to honour the gods with all due ceremonial (very devoutly):deum rite (summa religione) colere
(ambiguous) worship of the gods; divine service:cultus dei, deorum (N. D. 2. 3. 8)
to make a pilgrimage to the shrines of the gods:templa deorum adire
to be regarded as a god:numerum deorum obtinere (N. D. 3. 20)
to deify a person:aliquem in deorum numerum referre, reponere
to consider as a god:aliquem in deorum numero referre
to approach the gods:propius ad deos accedere (Mil. 22. 59)
we believe in the existence of a God:deum esse credimus
to deny the existence of the gods:deos esse negare
belief in God is part of every one's nature:omnibus innatum est et in animo quasi insculptum esse deum
an atheist:qui deum esse negat
to pray to God:precari aliquid a deo
to pray to God:precari deum, deos
to pray to God:supplicare deo (Sall. Iug. 63. 1)
to pray to God:adhibere deo preces
to call the gods to witness:testari deos (Sull. 31. 86)
to call gods and men to witness:contestari deos hominesque
and may God grant success:quod deus bene vertat!
and may heaven avert the omen! heaven preserve us from this:quod di immortales omen avertant! (Phil. 44. 11)
heaven forfend:di prohibeant, di meliora!
to appease the anger of the gods:deos placare (B. G. 6. 15)
(ambiguous) to give thanks to heaven:grates agere (dis immortalibus)
(ambiguous) the favour of heaven:dei propitii (opp.irati)
(ambiguous) worship of the gods; divine service:cultus dei, deorum (N. D. 2. 3. 8)
(ambiguous) belief in god:opinio dei
(ambiguous) to have innate ideas of the Godhead; to believe in the Deity by intuition:insitas (innatas) dei cognitiones habere (N. D. 1. 17. 44)
(ambiguous) Nature has implanted in all men the idea of a God:natura in omnium animis notionem dei impressit (N. D. 1. 16. 43)
(ambiguous) to thank, glorify the immortal gods:grates, laudes agere dis immortalibus
(ambiguous) with the help of the gods:dis bene iuvantibus (Fam. 7. 20. 2)
FromLatinduos,duas, the masculine and feminine accusative singulars ofduō. The nominative formdui come from pluralVulgar Latin*duī, altered fromduō under analogy with forms likeduae.
