generous entries include masterly articles on Frazer, Harrison, Müller, Norden, Erwin Rohde,
and Usener. Many of the themes and concepts raised throughout this chapter appear in Phillips
(1986).
One should always remember the cross-disciplinary aspects of Wissenschaftsgeschichte; thus
for definitions of religion compare Fowler (1908) and Michels (1976) on the classical side
with McCutcheon (1995) and J. Smith (1998). Comparative religion looms large over the
entire subject, reliably introduced, albeit with a regrettable slighting of classical studies, in
Sharpe (1975).
Classical antiquity through the Renaissance:For classical antiquity, one must quarry from
the relevant volumes of NP, RE(with electronic index), Schanz/Hosius, and HLL; L.
Reynolds and Wilson (1991), with the bibliographies in its chapter notes, will provide
orientation. One should be prepared to deal with obscure and fragmentary works, and
Rawson (1985) provides a reliable point of departure; for example, all will know of Varro’s
Antiquitates rerum divinarumand the voluminous scholarship on it, but his less familiar works
have much to offer (Cardauns 1960; Mastandrea 1979), even though the good modern edi-
tions just referenced remain the exception rather than the rule. Temple destruction has received
frequent scholarly attention; Sauer (2003) provides a sound introduction; I shall soon be pub-
lishing at length on the connections between temple destruction, geographical accessibility,
and religious knowledge. Tracing the Byzantine Nachlebenconstitutes a task both toilsome
and obscure even for classical studies; see ODBon the various topics and Maas (1992) for
John Lydus. For the medieval and Renaissance periods, L. Reynolds and Wilson (1991) pro-
vides the best short entry; the important but wretchedly difficult issue of the medieval glosses
can best be approached via the voluminous papers of Wallace Lindsay, many of which are
conveniently reproduced in Lapidge (1996).
Early modern Europe through the eighteenth century: For this teeming period, I mention three
works which bear directly on issues raised supra: J. Smith (1990) for post-Reformation appro-
priation of Greco-Roman religion; the tremendously exciting and superbly documented Gay
(1966 –9) for the Enlightenment; Schwab (1984) for the Sanskrit connections. Important texts
on “mythology” from the period are anthologized in B. Feldman and Richardson (1972), but
the documentation and commentary are not entirely free from errata; comparative religion texts
from the United Kingdom are anthologized with a valuable introductory study in Pailin (1984).
Nineteenth century through 1960:The question of myth and ritual hangs heavily over the
period. For a valuable collection of primary texts together with even more valuable introductions
by the editor, himself a classicist by training, see Segal (1998); an exciting au courantstudy
of the theories appears in Bell (1997), while Ackerman (1987) produced a model biography
of Frazer now accompanied by (Ackerman 2005), a model selection of Frazer’s correspon-
dence. The perspectives I have presented in these sections do not, obviously, appear with the
same emphases in other authors’ works, and much relies on archival material. Nevertheless,
in addition to the documentation given, some general works will provide guideposts. For the
UK, Rothblatt (1968) covers Cambridge; Engel (1983) covers the academic side of Oxford;
Brock and Curthoys (1997, 2000) exhaustively cover Oxford in the nineteenth century; Symonds
(1986) demonstrates Oxford’s dominance in the administration of the British empire gener-
ally, with Vasunia (2005) on the case of India; while Stray (1998), a work whose perspec-
tives regularly parallel my own, puts British classical studies in societal perspective. For the
study of Greco-Roman religion the experience of the British in India is crucial, and these
salient aspects appear in Bayly (1996) and Cohn (1996). For Germany, McClelland (1980)
provides an overview, Grafton (1983) details the formative period of the early nineteenth cen-
tury, while Gildenhard and Ruehl (2003) offer essays on developments in the later nineteenth
century.
Approaching Roman Religion 27