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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.
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.
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