The Augustan Empire 43 BC

App. BCiv. v.80.538; Veil. Pat. 11.78.2; it is possible, but not perhaps very likely, that Octavian's army and Pollio's were one and the same (cf. Bosworth 1972 (c 34) 466-7; Woodman 1983 (в 203) on Veil. Pat. 11.78.2). App. BCiv. v.75.320 records an expedition sent by Antony against the Parthini in late 39; that campaign, pace Bosworth 1972 (c 34) 466, is much more likely to be identical with Pollio's. ²³⁷ See below, pp. 172—j, J49—JO.

App. ///. 28.82; RG 29.1. On the date of Octavian's return cf. Schmitthenner 1958 (c 304) 215-16.

Decimation was in fact rather in fashion: instances had been ordered by Caesar in 49 (Dio xli.3;.5, if that can be trusted), Domitius Calvinus in 39 (Dio XLViit.42.2), and Antony in 36 (Plut. Ant. 39 9, Dio xlix.27.1). But in each of those cases the punishment was rather more clearly deserved than on this occasion. ²⁴⁰ Cf. Plut. Ant. 55.1, App. 111. 16.46.

47

35-33 в с.

people might actually believe him. And in Rome itself celebration could be marked in other ways. It might be by triumphs. Admittedly, in 34 the Antonian Sosius celebrated his triumph over Judaea, possibly the most brilliant of them all - and celebrated it on, of all days, 3 September, the anniversary of Naulochus, when men's thoughts should have been with Octavian. For this to be allowed, Antony must still have had his influential friends. But at least Octavian's men could outdo Antony in numbers of triumphs: in 36 Domitius Calvinus over Spain, in 34 Statilius Taurus over Africa and Norbanus Flaccus over Spain, in 33 Marcius Philippus and Claudius Pulcher over Spain and L. Cornificius over Africa.[134] And in the Roman way triumph led to buildings ex manubiis, from the spoils of conquest. In the late thirties Domitius Calvinus was rebuilding the Regia, while in the Campus Martius Statilius Taurus was building a stone amphitheatre and Marcius Philippus restoring a temple of Hercules Musarum; on the Aventine Cornificius was rebuilding the temple of Diana. And it was not just the triumphators: Paullus Aemilius, apparently Octavian's partisan, completed and dedicated his Basilica in 34. Antony's followers responded. Domitius Ahenobarbus too built a temple of Neptune; Sosius planned a splendid temple to Apollo in the Circus, vainly hoping to impugn Octavian's exclusive claim on the god; but on their own they could hardly compete with Octavian's men. And though Octavian himself made a point of delaying his acceptance of an Illyrian triumph (he eventually celebrated it in 29), he certainly joined in the craze for construction: in 33 he rebuilt the Porticus Octavia, and put Gabinius' eagles on display there; in 32 he restored Pompey's theatre; work was also proceeding on the temples of Divus Iulius, Palatine Apollo and Jupiter Feretrius; and particular energy was spent on the Mausoleum, the material guarantee of Octavian's own eternal glory.[135]All of this would visibly attest the restoration of Rome's glory; nearly all pointed to Octavian. He was already turning Rome from brick to marble.

Sewerage mattered too; that fell to trusty Agrippa. He organized an extensive scheme of cleaning and repair; indeed, during these years he carried out a massive overhaul of the whole water supply.[136] In 34, it seems, he restored one aqueduct, the Aqua Marcia, then in 3 3 the Aqua Iulia; he also repaired others, the Aqua Appia and the Anio Vetus; and reservoirs and ornamental fountains were built all over the city. As aedile in 3 3 — an odd but significant appointment for so distinguished a man - Agrippa fostered the people in other ways, with spectacular games, free distributions of salt and olive oil, free admission to the baths, and a scattering of vouchers in the theatre for clothing, money and otherthings.[137] A more dignified step was Agrippa's revival of the lusus Troiae,[138] later to be celebrated in the Aeneid(v. 545-603). Octavian had been alert for some time to the possibilities of a tasteful antiquarianism. As early as 43 he had been hinting at a link with Romulus,[139] and in 38 there had been some ritual at the casa Romuli on the Palatine:[140] nor, probably, was it coincidence that he chose to live so close to the casa Romuli himself.[141] His traditionalism was gathering style. To emphasize the point, astrologers and magicians were expelled from the city.²⁴⁹ They were altogether too unroman.