Marcus Cato

Cato was rather bitterly censured for his treatment of Lucius, the brother of Scipio, whom, though he had achieved the honour of a triumph, he expelled from the equestrian order. He was thought to have done this as an insult to the memory of Scipio Africanus. But he was most obnoxious to the majority of his enemies because he lopped off extravagance in living. This could not be done away with outright, since most of the people were already infected and corrupted by it, and so he took a roundabout way.

He had all apparel, equipages, jewellery, furniture and plate, the value of which in any case exceeded fifteen hundred drachmas, assessed at ten times its worth, wishing by means of larger assessments to make the owners’ taxes also larger. Then he laid a tax of three on every thousand asses thus assessed, in order that such property holders, burdened by their charges, and seeing that people of equal wealth who led modest and simple lives paid less into the public treasury, might desist from their extravagance.

As a result, both classes were incensed against him, both those who endured the taxes for the sake of their luxury, and those no less who put away their luxury because of the taxes. For most men think themselves robbed of their wealth if they are prevented from displaying it, and that display of it is made in the superfluities, not in the necessaries of life. This, we are told, is what most astonished Ariston the philosopher, namely, that those possessed of the superfluities of life should be counted happy, rather than those well provided with life’s necessary and useful things.

Scopas the Thessalian, when one of his friends asked for something of his which was of no great service to him, with the remark that he asked for nothing that was necessary and useful, replied: And yet my wealth and happiness are based on just such useless and superfluous things. Thus the desire for wealth is no natural adjunct of the soul, but is imposed upon it by the false opinions of the outside world.

However, Cato paid not the slightest heed to his accusers, but grew still more strict. He cut off the pipes by which people conveyed part of the public water supply into their private houses and gardens; he upset and demolished all buildings that encroached on public land; he reduced the cost of public works to the lowest, and forced the rent of public lands to the highest possible figure.

All these thing brought much odium upon him. Titus Flamininus headed a party against him which induced the Senate to annul as useless the outlays and payments which he had authorised for temples and public works, and incited the boldest of the tribunes to call him to account before the people and fine him two talents. The Senate also strongly opposed the erection of the basilica which he built at the public cost below the council-house in the Forum, and which was called the Basilica Porcia.

Still, it appears that the people approved of his censorship to an amazing extent. At any rate, after erecting a statue to his honour in the temple of Health, they commemorated in the inscription upon it, not the military commands nor the triumph of Cato, but, as the inscription may be translated, the fact that when the Roman state was tottering to its fall, he was made censor, and by helpful guidance, wise restraints, and sound teachings, restored it again.