Barbette Stanley Spaeth, The Roman goddess Ceres, University of Texas Press, 1996, pp.6 - 8, 44.
Barbette Stanley Spaeth, The Roman goddess Ceres, University of Texas Press, 1996, 6-8, 92, citing Henri Le Bonniec, Le culte de Cérès à Rome. Des origines à la fin de la République, Paris, Librairie C. Klincksieck, 1958, for the Aventine cult with its central female deity as "copy and antithesis" of the early, entirely male Capitoline Triad, focused on Jupiter as Rome's supreme deity. When Mars and Quirinus were later replaced by two goddesses, Jupiter remained the primary focus of Capitoline cult. While the Aventine temple and ludi may represent a patrician attempt to reconcile or at least molify the plebs, Le Bonniec asserts their role in the religious, political and moral plebeian opposition to patrician domination throughout contemporary and later Republican history.
C.M.C. Green, "Varro's Three Theologies and their influence on the Fasti", in Geraldine Herbert-Brown, (ed)., Ovid's Fasti: historical readings at its bimillennium, Oxford University Press, 2002. pp. 78-80.[1]: citing Varro, Res Divina, Cardauns 208 as general commentary on the rationale for these groupings: sed potest... fieri ut eadem res et una sit, et in ea quaedam res sint plures - "but it can happen that a thing is unitary, while at the same time certain things in it are multiple."
Barbette Stanley Spaeth, The Roman goddess Ceres, University of Texas Press, 1996, p. 90.[2]
britannica.com
The identification of the deified Ariadne with Libera occurs in Ovid Fasti III (cited in "Liber and Libera". Encyclopædia Britannica. Encyclopædia Britannica, Inc. April 20, 2018.) and also in Hyginus Fabulae CCXXIV.2.
