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43. [8] [7] [6] Valerius Antias, as one who had never read the speech of Cato and had accepted the story as if it were nothing but a story anonymously circulated, gives another version,1 similar, however, in its lust and cruelty. [2] [9] He writes that at Placentia a notorious woman, with whom Flamininus was desperately in love,2 had been invited to dinner. There he was boasting to the courtesan, among other things, about his severity in the prosecution of cases and how many persons he had in chains, under sentence of death, whom he intended to behead. [3] Then the woman, reclining below him, said that she had never seen a person beheaded and was very anxious to behold the sight. Hereupon, he says, the generous lover, ordering one of the wretches to be brought to him, [p. 359]cut off his head with his sword. [4] This deed, whether3 it was performed in the manner for which the censor rebuked him, or as Valerius reports it, was savage and cruel: in the midst of drinking and feasting, where it is the custom to pour libations to the gods and to pray for blessings, as a spectacle for a shameless harlot, reclining in the bosom of a consul, a human victim sacrificed and bespattering the table with his blood! [5] At the end of the speech a challenge of Cato to Quinctius is reported: if he would deny this act and the other things which Cato had charged, he should defend himself by legal methods,4 but if he confessed it, would he think that anyone would grieve at his disgrace, since he himself, mad with drink and desire, had played with a man's blood at a feast?

1 This form of the story was followed by Valerius Maximus (II. ix. 3) and possibly by Cicero (Cato maior 42).

2 The phrase is conventional in erotic literature.

3 B.C. 184

4 Although mentioned also by Plutarch (Cato 17), the procedure is obscure. The sponsio (a sort of judicial wager) was a recognized feature of legal procedure, but it may be less technically used here. Plutarch represents this challenge as given and accepted before the assembly: this could be true only in case of a conviction and an appeal. Titus seems, in Plutarch, to be a party also.

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  • Commentary references to this page (2):
    • Titus Livius (Livy), Ab urbe condita libri, erklärt von M. Weissenborn, books 39-40, commentary, 40.10
    • Titus Livius (Livy), Ab urbe condita libri, erklärt von M. Weissenborn, books 39-40, commentary, 40.46
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