Nicolaus of Damascus' life of Augustus : $b Translated with a commentaryNicolaus, of Damascus
History
Nicolaus of Damascus' life of Augustus : $b Translated with a commentary
Nicolaus, of Damascus
Augustus, Emperor of Rome, 63 B.C.-14 A.D.; Emperors -- Rome -- Biography -- Early works to 1800; Thesis (Ph. D.)
27. [128] This is the ‘contio Capitolina prima’ which was held on
March 15, late in the day, and at which Cicero was present.
He endeavored to secure a convocation of the senate, to be
summoned by Brutus and Cassius on their authority as praetors,
so that they might be legally confirmed as tyrannicides, thus
forestalling any attempt on the part of the Caesarians and the
Antonians to have them proclaimed murderers (Cic., Att. 14, 10,
1, ‘meministine me clamare illo ipso primo Capitolino die debere
senatum in Capitolium a praetoribus vocari,’ etc. Also Cic.,
Phil., 2, 89). This meeting on the Capitoline should not be
confused with a second ‘contio Capitolina’ referred to by Cicero
(Att., 15, 1 b, 2), and which seems to have been subsequent to
the meeting of the senate in the temple of Tellus on March 17,
when Cicero was able to secure only a rather unsatisfactory
compromise for the members of the republican faction. See the
note of Tyrrell and Purser, The Correspondence of Cicero, vol. 5,
p. 307.
[129] The temple of Jupiter Capitolinus is, of course, to be
understood.
[130] The despatch of messengers from the conspirators to Antony
and Lepidus is also told of by Appian 2, 123.
[131] Appian 2, 126 and Dio 44, 22 both make special note of the
fact that Lepidus had an armed force in the city before daybreak
on March 17. Appian, however, in the same passage asserts that
Antony did not bring in any troops, so as not to disturb the
city.
[132] Reading ἐκ νεωτερισμοῦ with E. Schwartz, Hermes 33, p. 184,
instead of δὲ καὶ.
[133] Dio 44, 34, says that Lepidus was only making a pretense
of advocating vengeance: ‘ὁ μὲν γὰρ Λέπιδος πρόσχημα τὴν τοῦ
Καίσαρος τιμωρίαν ποιούμενος’, etc., while Appian 2, 151-152,
states that Lepidus was employed as a tool both by those who
desired revenge and those who favored amnesty with the assassins.
[134] ἄλλος, codex. E. Schwartz, Hermes 33, p. 184 suggests the
emendation Βάλβος, which is very plausible.
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