Is Latin a Dead Language?

As someone who has studied Latin for eight years (and Ancient Greek for four years), I have often heard people ask about Latin, “Isn’t that a dead language?” I have decided, on a whim, to devote some time to answering this question.

There are three ways to respond to this question:

  1. No, Latin isn’t really dead.
  2. Latin is dead in some sense, but that’s beside the point.
  3. I agree that Latin is dead, but that’s actually the point.


Latin is typically treated as simply the language of the ancient Romans; but that’s only about one one-hundredth of the whole story.

Latin was a literary and scholarly language in Western Europe for many centuries, through till the 20th century. Learning Classical Latin gives you the ability to read, in the original language, the stories, poems and speeches of the ancient Romans; the writings of medieval authors from Abelard to Einhard to Aquinas; and after medieval times, the scientific inquiries of the likes of Sir Isaac Newton. The abandonment of Latin as the language of literature and scholarship in the West is but a tiny glitch in an otherwise perennial tradition. It is not entirely unreasonable to expect that Latin may make its return to Western culture in a few centuries.

Latin was also the language of unity in Western Europe, from the days of the Roman Empire through till the beginning of the so-called ‘Enlightenment’ in the 18th and 19th centuries. Much official political business was conducted in Latin. Any document whose author sought and/or anticipated an international and multilingual European audience was often written in Latin. I could go on…

Lastly, Latin is the language of the Roman Catholic Church. Mass celebrated in the Roman Rite was by definition celebrated mostly if not entirely in Latin until the early 1970’s. Latin is still used in many official documents and proceedings by the Catholic Church, and is the official language of Vatican City. Although it is not commonly spoken in day-to-day conversation, the Latin tongue still gets used today; and so, Latin is alive in some sense.


Latin is, indeed, no longer a living, spoken language; it does not have a coherent community of living native speakers (emphasis on ‘community’ and ‘native’) with an unbroken common lineage (genetic, cultural, or otherwise) traceable to the beginning of the language itself. (In other words: if I get married, have a baby girl, and raise her bilingual in Latin and English, then that one native speaker would not be enough to make Latin a living language.)

But, as stated above, studying Latin connects you to a set of cultural and literary traditions whose history spans well over two millennia. Latin is one of the few languages in the entire world wherein studying the grammar of one dialect (Classical Latin) for about two or three years can enable you to read all the literature ever written in that language over the course of a rich 2,500-year history.

Studying Latin gives all the benefits of studying a ‘living’ language, but amplified ten-fold. For instance, a living language may give you knowledge and appreciation of one foreign culture (like Welsh) or a handful of cultures (like Spanish); on the other hand, studying Latin not only teaches you about the culture of the ancient Romans, but also enables you to grasp the roots of the entirety of Western culture, including your own cultural background.

The student of the Classics, by studying a supposedly dead language or two, becomes more cultured, more literary, and more sophisticated. This transformation and growth happens almost unconsciously. In the course of my Latin studies, I have learned more than words can express about Western culture in general, our poetry, prose, literary traditions, grammar, metaphors, vocabulary, idioms, history, politics, sculpture, geometry, agriculture, philosophy, religion, and theology.

Examples from just one of these fields should do the trick.

To put it frankly, there are many things in literature and the arts which a non-classicist is too uneducated to understand. Only someone with a classical education can fully appreciate the references to classical mythology made in Shakespeare’s plays; the semi-classical background of Dante; the countless English verse translations of Classical Latin poetry, done by almost every famous English-born lyric-poet on the planet prior to the late 1800’s; several of the songs by the band Mumford & Sons; the classical allusions found in contemporary teen novels like the Hunger Games series; the realism of various linguistic and cultural details in J. R. R. Tolkien’s Middle-Earth; the etymological roots of countless everyday words, such as “music” and “nice;” and ten thousand other things that I do not have time to articulate.

It is hard to express how drastically my study of Latin has improved my ability to write and speak in English, my native tongue. English grammar textbooks used to always be called “Latin Grammar,” and for good reason: proper English grammar is a highly watered-down variation of Classical Latin grammar.


In addition to Latin being linguistically dead, it is also dead in terms of scholarship and literature. People are not writing in Latin like they used to, and they sure as heck aren’t speaking Latin like they used to. Our Holy Mother the Church barely uses her own language anymore, outside of exorcisms and the occasional “Ave Maria.”

So yes, Latin is dead, and we have killed it. We have killed it with our obsessive laziness, our insistence that the liturgy be done in our vernacular tongue, so we can ‘follow along’ without really appreciating what’s happening on that altar, the breath-taking mystery and miracle that is the Holy Sacrifice of the Mass.

We have killed Latin with our stupid socialist-like fixation with watering down all public and private education to the dumbest common denominator. It used to be that you had to pass a Latin Prose Composition test to even be considered for an Ivy League school; these days, you barely need to be able to compose a few paragraphs in English. Trade schools are demonized these days, but I think they’re handy: not everyone is called to be a scholar, so not everyone should go to college. I hate that I feel like I’m being controversial just for saying that the American ‘one-size-fits-all’ model of schooling is a load of simple-minded pseudo-egalitarian bull-crap.

Where Latin has gone, so too has any real culture, real civilization; truly meaningful literature and art are practically things of the past. The study of Classical Latin always has been and always will be a lesson in discipline and humility: it certainly was for me when I first started studying it in high school. But contemporary man does not have a need for Latin, nor for anything other than bestial utility. When self-restraint gets tossed out the window like that, so does any sense of virtue, of culture, of civilization. Western culture is dead because we killed Latin.

So those of us who are able to study Latin need to study Latin; our culture needs us. If you have never studied Latin before, I strongly recommend giving it a shot; but I must warn you that, if you are taking it in high school or college, it is very difficult for the first three or four semesters. If studying the Latin language proves too overwhelming or too time-consuming, try reading Latin literature in translation. I recommend starting with Vergil’s Aeneid. If you want something shorter, then I would recommend one of Cicero’s political speeches–as long as you promise to invest some extra time learning about the history and politics of the Late Republic (viz., 1st century BC).

Those of us who are devout Roman Catholic need to wake up to how strange it is to believe the One True Faith while rejecting the traditional practices that go hand-in-hand with it. Many of us, myself included, were raised to love Christ and His Church, but were also trained to treat traditional expressions of the Faith with a strange and secular-minded contempt. Orthodoxy, personal holiness, and adherence to traditions; these are the three things that Holy Mother Church desperately needs from us right now.

What I advocate is not a shallow and vague aesthetic admiration for the more traditional-looking options in the New Rite, but a return to the Old Rite, the Mass of countless Saints, the Mass which defines the Church. Tradition is being ‘optionalized’ out of existence in the liturgy and in the Church, and even in society at large. Treating tradition as an option is a form of compliance to the abandonment of tradition. Tradition is not one of many options; it is the ONLY option. Radical adherence to all of the traditions handed down to us by our forefathers–even those traditions abandoned by the foolish generations shortly before us–is the only way to reclaim our sanity in these vile and insane times.

Review #1: On Two Translations of ‘Beowulf’

1. Heaney, Seamus. 2001. Beowulf:A New Verse Translation (bilingual edition, paperback). New York: W. W. Norton & Co.

2. Tolkien, J. R. R., ed. Christopher Tolkien. 2015. Beowulf: A Translation and Commentary, together with Sellic Spell (paperback). New York: Mariner Books.

In the year 2016, I have read the Anglo-Saxon epic Beowulf twice. Being unable to read Old English (a.k.a. Anglo-Saxon), I have read ‘translations’ in modern English. To be more clear: I have read two different versions: one by Seamus Heaney (best-known for his poetry), and one by J. R. R. Tolkien (best-known for The Lord of the Rings).

1. Heaney’s Translation. The first version that I read was a ‘bilingual’ version by Seamus Heaney. It had the original Old English on the left-hand page, and Heaney’s modern English rendition in verse on the right-hand side facing it. Even though I do not know any Old English, I still am really happy about the fact that this version is bilingual. Also, the formatting leaves plenty of space for readers’ annotations (on both sides). The book includes very useful marginal notes (about one every page or so) that broadly indicate the scene, plot, etc. In terms of formatting, I very much like this version; but I also want to touch upon the issue of translation.

Heaney’s translation is very readable, but only carries with it a hint of the tone of an epic from the distant past. Heaney’s vocabulary choices for this translation seem to generally favor words of Germanic and Nordic origins over words of Classical and multi-cultural origins; however, his style seems to err a little too much on the side of simplicity. But most of all, I want to emphasize the fact that Heaney’s translation is very easy to read, which makes the book very engaging; after I started reading it, I simply could not put it down, reading the entire thing in a few hour-long spurts over the course of an afternoon.

2. Tolkien’s Translation. The second version of Beowulf that I read was a prose translation by J. R. R. Tolkien, published posthumously by his son Christopher. J. R. R. Tolkien had written in prose, yet the editors of this book still managed to make it match up line-for-line with the original poem, which is a remarkable feat, and one for which I am extremely grateful. (My heart leaps for joy when a verse translation matches up line-for-line with the original poem, and here we have a prose translation that does that!) Tolkien’s translation is slightly more difficult to read than Heaney’s, seemingly because it is more literal. Liberated from the restrictions of meter, it seems that Tolkien’s translation strives to imitate the original as closely as possible, even copying the word-order in some places. Since Old English grammar was expressed mainly by word-endings, while modern English grammar is almost solely concerned with word-order, that makes for a few sentences and phrases here and there that are really hard to make sense of.

Despite these difficulties, I still very much admire Tolkien’s translation, because it is so literal and seemingly captures the setting, attitude, and atmosphere of Beowulf more so than Heaney’s translation. The texts of lectures that are included in this book are really fascinating, and are probably very useful for students and scholars of Old English/ Anglo-Saxon literature. Lastly, J. R. R. Tolkien’s Sellic Spell, a Beowulf fan-fiction (of sorts),  is definitely a worthwhile read–both for fans of Beowulf and for fans of Tolkien.

On a scale of 1 to 10, I think I would give Seamus Heaney’s version an 8.0, and J. R. R. Tolkien’s version an 8.0 as well. This is taking into account not just the translations themselves, but also the formatting, commentaries, and other such features contained in the respective books. I simply cannot force myself to choose one over the other. They are both books that I enjoyed reading and will probably re-read in the future.