Rudiarius: presented with the rudis, or wooden sword, a symbol of honourable discharge; cf. Horace Epistles 1.1.2. ↩
A child at birth was laid at his father’s feet. He then acknowledged him by taking him in his arms (tollere), or the child was disowned and cast out (expositus). ↩
Cf. Augustus, 63.2. ↩
See note on Augustus, 32.1. ↩
Cf. Augustus, 21.3. ↩
Transalpine Gaul was called Comata, “long-haired.” The southern part was called Braccata, “breeches-wearing,” and Cisalpine Gaul, Togata. ↩
I.e. celebrating a iustum triumphum; see note on Augustus, 22, and cf. Velleius Paterculus, Historiae Romanae 2.121. For a different version see Dio, 54.31. ↩
Since he was quaestor in 23 BC and consul for the first time in 13 BC, paene iunctim is used loosely, to indicate a general disregard of the ages required for the various offices and the prescribed intervals. ↩
Cf. Augustus, 66.3. ↩
The title of legatus gave him an official position and concealed the fact that his absence was a forced one. ↩
The Greek dress; see note on Augustus, 98.3. ↩
In Gallia Comata, where Tiberius had been governor; see Tiberius, 9.1. ↩
Gaius Caesar. ↩
Cf. Augustus, 26.2. ↩
“The Keels,” so-called from its shape, on the western slope of the Esquiline Hill, where the church of San Pietro in Vincoli now stands. ↩
Peculium was the term applied to the savings of a slave or of a son under his father’s control, which they were allowed to hold as their own property, though technically belonging to the master or father. ↩
At the Porta Triumphalis, at the head of the senate, who met the triumphing general there, and joined in the procession. ↩
Ordinarily the leaders of the enemy were strangled in the carcer, or dungeon, at the foot of the Capitoline Hill. ↩
See Augustus, 97.1. ↩
If the text is correct, the reference is to Tiberius’ literary tastes; cf. Horace, Odes, 3.4.37 ff.; Epistles 1.3. ↩
Cf. Ennius Annales 370 V 2; where cunctando takes the place of vigilando. ↩
Literally, “by the god of Truth;” Fidius was one of the surnames of Jupiter. ↩
Iliad, 10.246 f. ↩
A Greek proverb; cf. Terence Phormio 506 and Donatus, ad. loc. ↩
The secespita, or sacrificial knife, had a long, sharp point and a double edge, with an ivory handle ornamented with gold and silver. ↩
Civilis means “suited to a citizen” (of the days of the Republic). His conduct was that of a magistrate of the olden time, who had regard to the laws and the rights of his fellow-citizens. ↩
The reference is to an oath taken by all the citizens to support what the emperor had done in the past and might do in the future; see Dio, 57.8. ↩
See note on Julius, 76.1. ↩
See note on Julius, 2. This had been conferred on Augustus honoris causa, as the saviour of all the citizens. ↩
See Augustus, 101.2. ↩
See Augustus, 53.1. ↩
See note on Tiberius, 26.1. ↩
The flattery of the term dominos is the more marked because Tiberius himself shrank from it; cf. Tiberius, 27. ↩
That is, the granting to an individual or a company of the exclusive right to sell certain commodities. Forbidden in Codex Justinianeus 4.59.1. ↩
That is, to make use of the public post; see Augustus, 49.3, and Cicero De Legibus 3.18. ↩
See Augustus, 25.3. ↩
Consisting of prayers for the emperor’s welfare; see Dio, 57.11, and cf. Pliny Epistles 10.1, Fortem te et hilarem, Imperator optime, et privatim et publice opto. ↩
The designation of the seventh day of the week (Saturday) by the Jewish term “Sabbath” seems to have been common; cf. Augustus, 76.2. ↩
That is, at one end of the curved platform, to leave room for the praetor in the middle; cf. Tacitus Annals I.75, iudiciis adsidebat in cornu tribunalis, ne praetorem curuli depelleret. ↩
See note on Julius, 17.1. ↩
Cf. Augustus, 70.2. ↩
Both an hygienic and a moral measure, see Pliny Natural History XXVI.1 ff., and Epigrams of Martial XI.99. ↩
Strena, French étrenne, literally “an omen,” meant strictly gifts given for good luck. ↩
That is, of four times the value of the one which he received. ↩
The punishments for adultery had been made very severe by Augustus (cf. Augustus, 34). To escape these some matrons registered with the aediles as prostitutes, thereby sacrificing their rights as matrons, as well as their responsibilities; cf. Tacitus Annals 2.85. ↩
The first of July was the date for renting and hiring houses and rooms; hence it was “moving-day.” See Epigrams of Martial 12.32.
