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"Sed superstitiosi vates impudentesque arioli, Aut inertes aut insani aut quibus egestas imperat, Qui sibi semitam non sapiunt, alteri monstrant viam, Quibus divitias pollicentur, ab eis drachumam ipsi petunt. De his divitiis sibi deducant drachumam, reddant cetera." Here he shows, like so many of his countrymen, a strong vein of satire.
Cato made it an instruction to his steward, "that he was not to present any offering, or to allow any offering to be presented on his behalf, without the knowledge and orders of his master, except at the domestic hearth and on the wayside-altar at the Compitalia, and that he should consult no -haruspex-, -hariolus-, or -Chaldaeus-." The well-known question, as to how a priest could contrive to suppress laughter when he met his colleague, originated with Cato, and was primarily applied to the Etruscan -haruspex-. Much in the same spirit Ennius censures in true Euripidean style the mendicant soothsayers and their adherents: -Sed superstitiosi vates impudentesque arioli, Aut inertes aut insani aut quibus egestas imperat, Qui sibi semitam non sapiunt, alteri monstrant viam, Quibus divitias pollicentur, ab eis drachumam ipsi petunt.
Sunt enim plerique ebrii, gulosi, procaces, inconstantes, impatientes, stolidi, inertes, omnisque libidinis genere coinquinati. Optimi quique inter illos stulti sunt." De Utilitate, p. 362. De Vita Propria, ch. xiii. p. 45. "Quid profuit hæc tua industria, quis infelicior in filiis? quorum alter male periit: alter nec regi potest nec regere?" Opera, tom. i. p. 109. Opera, tom. i. p. 614.
And then, later, come those beautiful crystal days of autumn days that are neither warm, nor yet are they really cold! And then the trees how eloquent they can be made; with a little teaching they may be made to converse so charmingly. Bella cosa far aniente, says one of my trees; and another answers, Amor odit inertes.
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