The story of Lucretia has been narrated by several people such as Livy and Augustine. Lucretia's story is a sad tale that played a vital role in transforming Rome from a kingdom to a state. This paper will show the difference between Augustine’s and Livy’s account of Lucretia’s story, highlight the moral and ethical issues raised by Augustine as well as illustrate the difference between pagan Rome and Christian Rome.
There are several differences between the accounts of Augustine and Livy on Lucretia. First, Augustine notes that Lucretia ended her life out of an erroneous concept of chastity while Livy narrates that Lucretia lost her marriage and her life when Tarquin took away her innocence (Small, 1976). Secondly, Livy believes that the wound of rape could only be atoned for by death. Augustine refutes this claim arguing that Lucretia committed no mistake in the whole encounter until she committed suicide (Augustine, 2012). Lastly, Augustine mentions about the societal problems such as lack of support systems that made Lucretia end her life because she had nothing more to live for.
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Augustine raises several moral and ethical issues in his account of Lucretia's story. First, Augustine laments how Romans hold Lucretia guilty of also enjoying the act. He contends that rape is more than a sexual encounter because it tortures and bereaves a woman. Secondly, Augustine changes the perspective of rape. He alleges that rape is not an issue of chastity instead of a sad act that does not warrant victims to be shamed. This viewpoint illustrates the distinction between secular Rome and Christian Rome. Pagan Rome fails to support victims of rape. Instead, they call for their death to atone for their sin. On the other hand, Christian Rome offers consolation to them and gives them a chance to rebuild their lives.
References
Augustine. (2012). Of Lucretia, Who Put an End to Her Life Because of the Outrage Done Her. In W. Babcock, City of God. New York: New York Press.
Small, J. P. (1976). The Death of Lucretia. American Journal of Archaeology, 80 (4), 349-360.
