Milia dum centum frumenti tolli medimnum, Vini mille cadum.-- Denique uti stulto nihil est satis, omnia cum sint.-- Rugosi passique senes eadem omnia quaerunt.-- Mordicus petere aurum e flamma expediat, e caeno cibum.-- Aquam te in animo habere intercutem[34]. The following description of a miser seems to have suggested the beginning of one of Catullus' lampoons[35]:-- Cui neque iumentumst nec servos nec comes ullus, Bulgam et quidquid habet nummum secum habet ipse, Cum bulga cenat, dormit, lavit; omnis in unast Spes homini bulga. Bulga haec devincta lacertost[36]. In other passages he inculcates the lessons of good sense and moderation in the use of money, or urges, in the person of an objector, that a man is regarded in proportion to the estimate of his means. In his enumeration of the various constituents of virtue, one on which he dwells with emphasis, is the right estimation of the value of money. In all his thoughts and expressions on this subject it is easy to see how closely Horace follows on his traces. The extravagance, airs, and vices of women, are another theme of his satire. But he deals with these topics rather in the spirit of raillery adopted by Plautus, than in that of Juvenal. In one fragment he compares, in terms neither delicate nor complimentary, the pretensions to beauty of the Roman ladies of his time with those of the Homeric heroines. In another he contrasts the care which they take in adorning themselves when expecting the visits of strangers with their indifference as to their appearance when alone with their husbands,-- Cum tecum'st, quidvis satis est: visuri alieni Sint homines, spiras, pallam, redimicula promit[37]. Another fragment-- Homines ipsi hanc sibi molestiam ultro atque aerumnam offerunt, Ducunt uxores, producunt quibus haec faciant liberos,-- indicates the same repugnance to marriage, which is expressed in a fragment of contemporary oratory, quoted by A. Gellius: 'If, Quirites, we could get on at all without wives, we should all keep clear of that nuisance; but since, in the way of nature, life cannot go on comfortably with them, nor at all without them, we ought rather to provide for the continued well-being of the world than for our temporary comfort.' The dislike to incur the responsibilities of family life, which appears so conspicuously among the cultivated classes in the later times of the Republic, was probably, if we are to judge from the testimony and examples of Lucilius and Horace, as much the result of the license allowed to men, as of the extravagant habits or jealous imperiousness of women.