As recorded by a calendar inscription known as the Fasti Verulani (c. 17–37 AD) for 14 January = Degrassi, Inscriptiones Italiae 13.2.397–398, as cited by Jerzy Linderski and Anna Kaminska-Linderski, "The Quaestorship of Marcus Antonius," Phoenix 28.2 (1974), p. 217, note 24. The religious prohibition placed by Augustus on the day, marked as a dies vitiosus ("defective" day), is explained by Linderski, "The Augural Law", Aufstieg und Niedergang der römischen Welt II.16 (1986), pp. 2187–2188. 14 January is accepted as Antony's birthday also by C.B.R. Pelling, Plutarch: Life of Antony (Cambridge University Press, 1988), p. 299, commentary to Plutarch, Antony73.5; Nikos Kokkino, Antonia Augusta (Routledge, 1992), p. 11; Pat Southern, Mark Antony (Tempus, 1998), p. ii; Adrian Goldsworthy, Antony and Cleopatra (Yale University Press, 2010), n.p.. According to Suetonius (Claudius11.3), the emperor Claudius, Antony's grandson through maternal lineage, evaded the prohibition on commemorating Antony's birthday by calculations showing that had he been born under the Julian calendar he would have shared his birthday with Drusus, the emperor's father. Drusus was born in late March or early April, based on a reference that he was born "within the third month" after his mother Livia married Augustus on 17 January; G. Radke, "Der Geburtstag des älteren Drusus," Wurzburger Jahrbucher fur die Altertumswissenschaft 4 (1978), pp. 211–213, proposed that a birth date of 28 March for Drusus would resolve the chronological difficulties. Radke's proposal is summarized in English by the commentary on Suetonius' sentence by Donna W. Hurley, Suetonius: Divus Claudius (Cambridge University Press, 2001), p. 106, and by Marleen B. Flory, "The Symbolism of Laurel in Cameo Portraits of Livia," in Memoirs of the American Academy in Rome (University of Michigan Press, 1995), vol. 40, p. 56, note 48.
As recorded by a calendar inscription known as the Fasti Verulani (c. 17–37 AD) for 14 January = Degrassi, Inscriptiones Italiae 13.2.397–398, as cited by Jerzy Linderski and Anna Kaminska-Linderski, "The Quaestorship of Marcus Antonius," Phoenix 28.2 (1974), p. 217, note 24. The religious prohibition placed by Augustus on the day, marked as a dies vitiosus ("defective" day), is explained by Linderski, "The Augural Law", Aufstieg und Niedergang der römischen Welt II.16 (1986), pp. 2187–2188. 14 January is accepted as Antony's birthday also by C.B.R. Pelling, Plutarch: Life of Antony (Cambridge University Press, 1988), p. 299, commentary to Plutarch, Antony73.5; Nikos Kokkino, Antonia Augusta (Routledge, 1992), p. 11; Pat Southern, Mark Antony (Tempus, 1998), p. ii; Adrian Goldsworthy, Antony and Cleopatra (Yale University Press, 2010), n.p.. According to Suetonius (Claudius11.3), the emperor Claudius, Antony's grandson through maternal lineage, evaded the prohibition on commemorating Antony's birthday by calculations showing that had he been born under the Julian calendar he would have shared his birthday with Drusus, the emperor's father. Drusus was born in late March or early April, based on a reference that he was born "within the third month" after his mother Livia married Augustus on 17 January; G. Radke, "Der Geburtstag des älteren Drusus," Wurzburger Jahrbucher fur die Altertumswissenschaft 4 (1978), pp. 211–213, proposed that a birth date of 28 March for Drusus would resolve the chronological difficulties. Radke's proposal is summarized in English by the commentary on Suetonius' sentence by Donna W. Hurley, Suetonius: Divus Claudius (Cambridge University Press, 2001), p. 106, and by Marleen B. Flory, "The Symbolism of Laurel in Cameo Portraits of Livia," in Memoirs of the American Academy in Rome (University of Michigan Press, 1995), vol. 40, p. 56, note 48.
