I remember when my father returned alone from Asia, having only a few days before, at Brindisi, held in his arms his dying friend Vergil, and watched the breath go out of his body. Terentia was the only one who gave him comfort. Livia did not; I did not. I knew the idea of loss, but not its self. Livia spoke to him the ritual words that were meant to be comfort: Vergil had done his duty to his country, he would live in the memories of his countrymen, and the gods would receive him as one of their favored sons. And she hinted that too much grief was unseemly from the person of the Emperor.
My father looked at her gravely, and said: "Then the Emperor will show that grief that befits an Emperor. But how shall the man show the grief that befits him?"
It was Terentia who gave him comfort. She wept at the loss of their friend, recalled old memories, until my father became the man and wept too, at last had to comfort Terentia, and thus was comforted himself.
… I do not know why I thought of Terentia today, or of the death of Vergil. The morning is bright; the sky is clear; and far beyond my window, to the east, I see that point of land that juts into the sea above Naples. Perhaps I remembered that Vergil lived there when he was not in Rome, and remembered that he had been fond of Terentia in that dour way of his that concealed so much sentiment. And Terentia is a woman, even as I once was.
Even as I once was… Was Terentia content to be a woman, as I was not? When I lived in the world, I believed that she was content, and had a secret contempt for her. Now I do not know. I do not know the human heart of another; I do not even know my own.
IX. Letter: Nicolaus of Damascus to Strabo of Amasia (18 B. c.)
Herod is in Rome. He is well pleased with my life of Octavius Caesar, which has been published abroad, and wishes me to remain here in the city for an indefinite period, so that he might have a trustworthy liaison with the Emperor. It is rather a delicate position, as you might imagine; but I feel confident that I can acquit my duties. Herod knows that I have the confidence and friendship of the Emperor, and I believe he has the wisdom to understand that I will betray neither; he is practical enough, at least, to know that if I do so, I should be of no further use to either of them.
Despite your kind praise, I have at last come to the conclusion that I would be wise to abandon the projected work that was to be called "Conversations with Notable Romans." As I have come to know these people, I have been forced to acknowledge that the Aristotelian mode in which we have both been schooled simply is not one in whose terms they may be defined. It is a difficult decision for me to make, for it must signify one of two things: either those modes in which we were schooled are incomplete, or I am not so finished a scholar of the master as I had led myself to believe. The former is too nearly inconceivable and the latter too humiliating to contemplate; and I would make this admission to none save you, who are the friend of my youth.
Let me try to demonstrate what I mean by an example.
All Rome is aflutter with the news of the latest law enacted by the Senate, which by a recent edict of Octavius Caesar has been reduced to some six hundred members. It is, in short, an effort to codify the marriage customs of this odd country, customs which have in recent times been more nearly acknowledged by abandonment than adherence. Among other things it gives to freed slaves more rights of marriage and property than they have had before, and that has caused some grumbling in certain quarters; but such grumblings are drowned by the cries of outrage at the more startling parts of the law, of which there are two. The first forbids any man who is or will be eligible by reason of his wealth to become a senator, to marry a freed-woman, an actress, or the daughter of an actor or actress. Nor shall the daughter or granddaughter of one of senatorial rank marry a freedman, an actor, or the son of one of those in the acting profession. No freeborn man, regardless of rank, shall marry a prostitute, a procuress, anyone convicted of a criminal act, one who has been an actress-or any woman who has been apprehended and convicted of adultery, regardless of her rank.
But the second part of the law is even more drastic than the first; for it provides that any father who apprehends an adulterer of his daughter in his own home, or the home of his son-in-law, is permitted (though not required) to kill the adulterer without fear of reprisal, and is permitted to do the same to his daughter. A husband is permitted to kill the offending man, but not his wife; in any event, he is required to denounce the offending wife and divorce her, else he may be prosecuted himself as a procurer.
As I say, all Rome is aflutter. Lampoons are circulated wildly; rumors abound; and each citizen has his own notion of what the whole thing means. Some take it seriously; some do not. Some say that it ought to be called the Livian rather than the Julian Law, and suspect that somehow Livia managed to insinuate it behind Octavius Caesar's back, in revenge for his own liaison with a certain lady who is also the wife of his friend. Others attribute it to Octavius himself; and of those, his enemies pretend outrage at his hypocrisy, others are heartened by what they see as the re-establishment of the "old virtues," and yet others see it as some obscure plot on the part of either Octavius Caesar or his enemies.
Through all the uproar, the Emperor himself walks calmly, as if he had no notion of what anyone was saying or thinking. But he does know. He always knows.
That is one side of the man.
Yet there is another. It is one that I, and a few of his friends know. It is unlike the one that I have shown you.
Upon formal occasions, I have been guest in his home on the Palatine, where Livia reigns. These occasions have been pleasant and not at all strained; Octavius and Livia behave toward each other with perfect civility, if not warmth. Upon other occasions I have been guest at the home of Marcus Agrippa and Julia while Octavius was present, usually in the company of Terentia, the wife of Gaius Maecenas. And upon several intimate and casual occasions I have been guest at the home of Maecenas himself, also in the presence of Octavius and Terentia. The three of them behave toward each other with the ease of old friendship.
Yet his liaison with Terentia is known to all, and has been for several years.
And there is more. Almost like a philosopher, he is without faith in the old gods of his countrymen; yet almost like a peasant, he is extraordinarily superstitious. He will use the auguries of his priests to any purpose that seems convenient to him, and be convinced of their truth because of his successful use of them; he will scoff (in a friendly fashion) at what he calls the "transcendent pomposity" of the God of my countrymen, and wonder at the sloth of a race that can invent only one god. "It is more fitting," he said once, "for the gods to be many, and to strive among themselves, as men do… No. I do not believe that the strange God of your Jews would do for us Romans." And once I chided him (we have become that friendly) for his faith in portents and dreams, and he replied: "Upon more than one occasion my life has been saved by my believing what my dreams told me. Once it is not saved, I shall cease believing in them."