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45 The Roman government also used public displays of force and violence to maintain order and stability. F. Price, Rituals and Power: The Roman Imperial Cult in Asia Minor (New York: Cambridge University Press, 1984), 7. F. Price, Rituals and Power, 233–48. 45 See, for example, Paul Zanker’s compelling study of the use of symbols during the reign of the first emperor, The Power of Images in the Age of Augustus, trans. A. Shapiro (Ann Arbor, MI: The University of Michigan Press, 1988). 46 Martin Hengel, Crucifixion in the Ancient World and the Folly of the Message of the Cross, trans.

37 Plutarch, Numa 22. 38 See Cicero, Resp. 28–29; and Liv. 1–2. 39 See Walter Burkert, Lore and Science in Ancient Pythagoreanism, trans. Edwin L. Minar, Jr. ) following the consultation of the Delphic oracle. 43 According to Valerius Maximus, victimarii were employed to prepare the bonfire and burn the books. These sacrificial attendants, or sacrificial slaughterers, assisted the person in charge of a sacrifice with the prayers and symbolic acts that preceded the ritual killing of the sacrificial animal.

81. ” 87. 60 Liv. 4. E. are preserved. , for example, practitioners of astrology were expelled from the city and Italy during the period of growing social tensions over land reform that led up to the murders of the Gracchi brothers and to the Republic’s final century of political upheaval. The Senate viewed them as foreign troublemakers who could potentially kindle the smoldering fire of discontent among the poor and displaced into an open flame. See Val. Max. 3; Frederick H. Cramer, “Expulsion of Astrologers from ancient Rome,” C&M 12 (1951), 14–17; and idem, Astrology in Roman Law and Politics (Philadelphia, PA: American Philosophical Society, 1954), 57–8.

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