LXXXVII. In ordinary conversation, he made use of several peculiar expressions, as appears from letters in his own hand-writing; in which, now and then, when he means to intimate that some persons would never pay their debts, he says, “They will pay at the Greek Calends.” And when he advised patience in the present posture of affairs, he would say, “Let us be content with our Cato.” To describe anything in haste, he said, “It was sooner done than asparagus is cooked.” He constantly puts baceolus for stultus, pullejaceus for pullus, vacerrosus for cerritus, vapide se habere for male, and betizare for languere, which is commonly called lachanizare. Likewise simus for sumus, domos for domus in the genitive singular [238]. With respect to the last two peculiarities, lest any person should imagine that they were only slips of his pen, and not customary with him, he never varies. I have likewise remarked this singularity in his hand-writing; he never divides his words, so as to carry the letters which cannot be inserted at the end of a line to the next, but puts them below the other, enclosed by a bracket.
LXXXVIII. He did not adhere strictly to orthography as laid down by the grammarians, but seems to have been of the opinion of those who think, that we ought to write as we speak; for as to his changing and omitting not only letters but whole syllables, it is a vulgar mistake. Nor should I have taken notice of it, but that it appears strange to me, that any person should have told us, that he sent a successor to a consular lieutenant of a province, as an ignorant, illiterate fellow, upon his observing that he had written ixi for ipsi. When he had occasion to write in cypher, he put b for a, c for b, and so forth; and instead of z, aa.
LXXXIX. He was no less fond of the Greek literature, in which he made considerable proficiency; having had Apollodorus (135) of Pergamus, for his master in rhetoric; whom, though much advanced in years, he took with him from The City, when he was himself very young, to Apollonia. Afterwards, being instructed in philology by Sephaerus, he received into his family Areus the philosopher, and his sons Dionysius and Nicanor; but he never could speak the Greek tongue readily, nor ever ventured to compose in it. For if there was occasion for him to deliver his sentiments in that language, he always expressed what he had to say in Latin, and gave it another to translate. He was evidently not unacquainted with the poetry of the Greeks, and had a great taste for the ancient comedy, which he often brought upon the stage, in his public spectacles. In reading the Greek and Latin authors, he paid particular attention to precepts and examples which might be useful in public or private life. Those he used to extract verbatim, and gave to his domestics, or send to the commanders of the armies, the governors of the provinces, or the magistrates of the city, when any of them seemed to stand in need of admonition. He likewise read whole books to the senate, and frequently made them known to the people by his edicts; such as the orations of Quintus Metellus “for the Encouragement of Marriage,” and those of Rutilius “On the Style of Building;” [239] to shew the people that he was not the first who had promoted those objects, but that the ancients likewise had thought them worthy their attention. He patronised the men of genius of that age in every possible way. He would hear them read their works with a great deal of patience and good nature; and not only poetry [240] and history, but orations and dialogues. He was displeased, however, that anything should be written upon himself, except in a grave manner, and by men of the most eminent abilities: and he enjoined the praetors not to suffer his name to be made too common in the contests amongst orators and poets in the theatres.
XC. We have the following account of him respecting his (136) belief in omens and such like. He had so great a dread of thunder and lightning that he always carried about him a seal’s skin, by way of preservation. And upon any apprehension of a violent storm, he would retire to some place of concealment in a vault under ground; having formerly been terrified by a flash of lightning, while travelling in the night, as we have already mentioned. [241]
XCI. He neither slighted his own dreams nor those of other people relating to himself. At the battle of Philippi, although he had resolved not to stir out of his tent, on account of his being indisposed, yet, being warned by a dream of one of his friends, he changed his mind; and well it was that he did so, for in the enemy’s attack, his couch was pierced and cut to pieces, on the supposition of his being in it. He had many frivolous and frightful dreams during the spring; but in the other parts of the year, they were less frequent and more significative. Upon his frequently visiting a temple near the Capitol, which he had dedicated to Jupiter Tonans, he dreamt that Jupiter Capitolinus complained that his worshippers were taken from him, and that upon this he replied, he had only given him The Thunderer for his porter [242]. He therefore immediately suspended little bells round the summit of the temple; because such commonly hung at the gates of great houses. In consequence of a dream, too, he always, on a certain day of the year, begged alms of the people, reaching out his hand to receive the dole which they offered him.
XCII. Some signs and omens he regarded as infallible. If in the morning his shoe was put on wrong, the left instead of the right, that boded some disaster. If when he commenced a long journey, by sea or land, there happened to fall a mizzling rain, he held it to be a good sign of a speedy and happy return. He was much affected likewise with any thing out of the common course of nature. A palm-tree [243] which (137) chanced to grow up between some stone’s in the court of his house, he transplanted into a court where the images of the Household Gods were placed, and took all possible care to make it thrive in the island of Capri, some decayed branches of an old ilex, which hung drooping to the ground, recovered themselves upon his arrival; at which he was so delighted, that he made an exchange with the Republic [244] of Naples, of the island of Oenaria [Ischia], for that of Capri. He likewise observed certain days; as never to go from home the day after the Nundiae [245], nor to begin any serious business upon the nones [246]; avoiding nothing else in it, as he writes to Tiberius, than its unlucky name.
XCIII. With regard to the religious ceremonies of foreign nations, he was a strict observer of those which had been established by ancient custom; but others he held in no esteem. For, having been initiated at Athens, and coming afterwards to hear a cause at Rome, relative to the privileges of the priests of the Attic Ceres, when some of the mysteries of their sacred rites were to be introduced in the pleadings, he dismissed those who sat upon the bench as judges with him, as well as the by-standers, and beard the argument upon those points himself. But, on the other hand, he not only declined, in his progress through Egypt, to go out of his way to pay a visit to Apis, but he likewise commended his grandson Caius (138) for not paying his devotions at Jerusalem in his passage through Judaea. [247]
XCIV. Since we are upon this subject, it may not be improper to give an account of the omens, before and at his birth, as well as afterwards, which gave hopes of his future greatness, and the good fortune that constantly attended him. A part of the wall of Velletri having in former times been struck with thunder, the response of the soothsayers was, that a native of that town would some time or other arrive at supreme power; relying on which prediction, the Velletrians both then, and several times afterwards, made war upon the Roman people, to their own ruin. At last it appeared by the event, that the omen had portended the elevation of Augustus.
Julius Marathus informs us, that a few months before his birth, there happened at Rome a prodigy, by which was signified that Nature was in travail with a king for the Roman people; and that the senate, in alarm, came to the resolution that no child born that year should be brought up; but that those amongst them, whose wives were pregnant, to secure to themselves a chance of that dignity, took care that the decree of the senate should not be registered in the treasury.
I find in the theological books of Asclepiades the Mendesian [248], that Atia, upon attending at midnight a religious solemnity in honour of Apollo, when the rest of the matrons retired home, fell asleep on her couch in the temple, and that a serpent immediately crept to her, and soon after withdrew. She awaking upon it, purified herself, as usual after the embraces of her husband; and instantly there appeared upon her body a mark in the form of a serpent, which she never after could efface, and which obliged her, during the subsequent part of her life, to decline the use of the public baths. Augustus, it was added, was born in the tenth month after, and for that reason was thought to be the son of Apollo. The (139) same Atia, before her delivery, dreamed that her bowels stretched to the stars, and expanded through the whole circuit of heaven and earth. His father Octavius, likewise, dreamt that a sun-beam issued from his wife’s womb.