A Companion Roman Religion - Spiritual Minds

many outlets, variations, and autonomous responses that nonetheless had a central

focus instead of being centrifugal.

FURTHER READING

As for the study of the religion in the republic, Wissowa (1912) is still the basic handbook

for much relevant source material relating to the Augustan period in Rome and Italy. The

scope of Beard et al. (1998) is much more interpretive and takes into account the great amount

of new material since Wissowa; volume 2 offers an excellent collection of sources, all trans-

lated into English, from texts, inscriptions, art, and architecture. J. Liebeschuetz (1979: 55 –100)

is fundamental; so is Rüpke’s study (1995a) of the role of the calendars. For the larger per-

spective on the Augustan “cultural revolution” of which religion is a part see Wallace-Hadrill

(2005); similarly, for the social changes in the Mediterranean world, Purcell (2005). The wider

historical and cultural context is delineated by Galinsky (1996) and, with emphasis on art and

architecture, Zanker (1987 [1988]); Kienast (1999) is a useful digest of the scholarship on

all aspects of the Augustan period, including religion. Favro (1996, cf. 2005) offers a detailed

discussion of Augustus’ reorganization and rebuilding of Rome; compare, with a focus on

temples, Stamper (2005: 105–29). A good recent take on the Secular Games is Feeney (1998:

28 –38). On the compital cult see now Lott (2004), and for the Augustales, Ostrow (1990)

and Abramenko (1993). Scheid (2005a) is essential for a definition of Augustus’ religious

policy. For the cult of Augustus, Price (1984), Fishwick (1987, 1992), and Gradel (2002)

are basic while Ando (2000) provides the larger panorama. The Res Gestaeof Augustus is

quoted from the 1967 edition of Brunt and Moore, which also has an excellent commentary.

82 Karl Galinsky