on augury see Linderski (1986). There is not yet any overall treatment of the Roman reac-
tion to foreign cults, though Montanari (1988) touches on several important issues.
Gustaffson (2000) is the most recent treatment of the vexed question of evocatio, while Ziolkowski
(1992) and Orlin (1997) focus on the temples built in Rome during the republic. The work
of Degrassi (1963) on the stone calendars marked with festivals is invaluable. On ludi, see
Bernstein (1998) and his contribution in this volume (chapter 16). The bibliography on the
cult of the Magna Mater is vast; Vermaseren (1977) is a good starting point in English, while
Beard (1994) discusses how the paraded foreign aspects contributed to a sense of Roman
identity. The bibliography on the Bacchanalia is even larger: Pailler (1988) is now essential,
but see also Gallini (1970) and Gruen (1990: 34 –78). On the late republic, Weinstock (1971)
is required reading not only for Caesar’s religious behavior, but also for the antecedents; see
also Taylor (1931). Schilling (1954) offers a history of Venus in Rome, to be supplemented
with Sauron (1994). The narrative presented in this chapter might be considered part of a
“new orthodoxy” on Roman religion; for a critique of that approach, see Bendlin (2000).70 Eric Orlin