<GetPassage xmlns:tei="http://www.tei-c.org/ns/1.0" xmlns="http://chs.harvard.edu/xmlns/cts">
            <request>
                <requestName>GetPassage</requestName>
                <requestUrn>urn:cts:latinLit:phi0893.phi004.perseus-eng2:2.3.122</requestUrn>
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            <reply>
                <urn>urn:cts:latinLit:phi0893.phi004.perseus-eng2:2.3.122</urn>
                <passage>
                    <TEI xmlns="http://www.tei-c.org/ns/1.0"><text xml:lang="en"><body><div xml:lang="lat" type="edition" n="urn:cts:latinLit:phi0893.phi004.perseus-eng2"><div type="textpart" n="2" subtype="book"><div type="textpart" n="3" subtype="poem"><div type="textpart" n="122" subtype="card"><p>Thou dotard, hateful to the gods, dost thou guard [these possessions], for fear of wanting
      .thyself: to the end that thy son, or even the freedman thy heir, should guzzle it all up For
      how little will each day deduct from your capital, if you begin to pour better oil upon your
      greens and your head, filthy with scurf not combed out? If any thing be a sufficiency,
      wherefore are you guilty of perjury [wherefore] do you rob, and plunder from all quarters? Are
      you in your senses? If you were to begin to pelt the populace with stones, and the slaves,
      which you purchased with your money; all the very boys and girls will cry out that you are a
      madman. When you dispatch your wife with a rope, and your mother with poison, are you right in
      your head? Why not? You neither did this at <placeName key="tgn,7010720">Argos</placeName>,
      nor slew your mother with the sword as the mad Orestes did. What, do you imagine that he ran
      mad after lie had murdered his parent; and that he was not driven mad by the wicked Furies,
      before he warmed his sharp steel in his mother's throat? Nay, from the time that Orestes is
      deemed to have been of a dangerous disposition, he did nothing in fact that you can blame; he
      did not dare to offer violence with his sword to Pylades, nor to his sister Electra; he only
      gave ill language to both of them, by calling her a Fury, and him some other [opprobrious
      name], which his violent choler suggested.</p><p>Opimius, poor amid silver and gold hoarded up within, who used to drink out of Campanian
      ware Veientine<note anchored="true" n="41" resp="TAB"><p>This wine was of a very poor kind. See Lamb and Orelli.</p></note> wine on holidays, and mere dregs on common days, was some time ago taken with a
      prodigious lethargy; insomuch that his heir was already scouring about his coffers and keys,
      in joy and triumph. His physician, a man of much dispatch and fidelity, raises him in this
      manner: he orders a table to be brought, and the bags of money to be poured out, and several
      persons to approach in order to count it: by this method he sets the man upon his legs again.
      And at the same time he addresses him to this effect. Unless you guard your money your
      ravenous heir will even now carry off these [treasures] of yours. What, while I am alive? That
      you may live, therefore, awake; do this. What would you have me do? Why your blood will fail
      you that are so much reduced, unless food and some great restorative be administered to your
      decaying stomach. Do you hesitate? come on; take this ptisan<note anchored="true" n="42" resp="McCaul, Wheeler"><p><cit><quote xml:lang="lat">Ptisanarium.</quote><bibl n="Hor. S. 2.3.155"/></cit> The diminutive from <foreign xml:lang="lat">ptsana</foreign>, unhusked barley or rice,
                              from <foreign xml:lang="grc">πτίσσω</foreign>, <foreign xml:lang="lat">tundo, tundendo
        decortico</foreign>. Here it means a decoction, a kind of gruel made of <foreign xml:lang="lat">oryza</foreign>, rice. Rice was not then cultivated in <placeName key="tgn,1000080">Italy</placeName>, but brought from <placeName key="tgn,7016833">Egypt</placeName>. The
        physician purposely uses the diminutive <foreign xml:lang="lat">ptisanarium</foreign>, lest he
        should terrify the patient.</p></note> made of rice. How much did it cost? A trifle. How much then? Eight asses. Alas! what
      does it matter, whether I die of a disease, or by theft and rapine?</p><p>Who then is sound? He, who is not a fool. What is the covetous man? Both a fool and a
      madman. What — if a man be not covetous, is he immediately [to be deemed] sound? By
      no means. Why so, Stoic? I will tell you. Such a patient (suppose Craterus [the physician]
      said this) is not sick at the heart. Is he therefore well, and shall he get up? No, he will
      forbid that; because his side or his reins are harassed with an acute disease. [In like
      manner], such a man is not perjured, nor sordid; let him then sacrifice a hog to his
       propitious<note anchored="true" n="43" resp="Torr"><p>All the good and bad accidents that happened in families were generally attributed to the
        domestic gods, and as these gods were the sons of the goddess of madness, they were
        particularly worshiped by persons disordered in their understanding. Stertinius therefore
        advises the man, who, by the favor of these gods, is neither perjured nor a miser,
        gratefully to sacrifice a swine to them, which was their usual sacrifice. <quote xml:lang="lat">Fruge Lares, avidaque porca.</quote>
                              <bibl n="Hom. Od. 23.2">Od. xxiii. lib. ii.</bibl>
                              <!-- AEM:  surely not the Odyssey? -->
                           </p></note> household gods. But he is ambitious and assuming. Let him make a voyage [then] to
      Anticyra. For what is the difference, whether you fling whatever you have into a gulf, or make
      no use of your acquisitions? 
</p></div></div></div></div></body></text></TEI>
                </passage>
            </reply>
            </GetPassage>