By Sarefield, Daniel Christopher
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Extra resources for 'Burning knowledge'': Studies of bookburning in ancient Rome
3 (1984), 1599–1600. 63 So argues Mary Beard, John North, and Simon Price, Religions of Rome, Volume 1: A History, 87–108; John A. ” 70–90. 64 Res Gestae 34.
62. 13 “It was in this context that the [Sibylline] Books suggested new cults and rituals, legitimating innovation by their very antiquity. . ” Mary Beard, John North, and Simon Price, Religions of Rome, Volume 1: A History, 62. E. at Liv. 1–7. , when the Greek healing god Asklepios (Latin Aesculapius) was introduced into Rome during an epidemic. 16 When the epidemic ended soon after, the Romans built the god a temple and Aesculapius came to be incorporated into Roman religious life. However, as noted above, the importation of new practices and beliefs could potentially create friction with the Roman need to uphold and preserve the rites handed down to them by their ancestors.
6–12. 21 Notably, Hannibal crushed the Romans at Trebbia (218), Lake Trasimene (217), and Cannae (216) at the beginning of the war, leading some forty percent of Rome’s allies to defect. 22 Liv. 8. 23 Liv. 6. 41 official complaints the aediles and tresviri nocturni were ordered to disperse these gatherings. 25 A second injunction prohibited anyone from performing sacrifices in a public or sacred place according to any new or foreign ritual. In this incident, the war seems to have caused such serious economic and social disruption for the Romans and their allies that many turned to offering rites and prayers according to foreign customs.