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.[2]
Barbette Stanley Spaeth, The Roman goddess Ceres, University of Texas Press, 1996, pp. 6-8, 92, [3]. Spaeth cites 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. When Mars and Quirinus were later replaced by two goddesses, Jupiter remained the primary focus of Capitoline cult.
Barbette Stanley Spaeth, The Roman goddess Ceres, University of Texas Press, 1996, pp. 6-8, 92, [4] While the Aventine temple and ludi may represent a patrician attempt to reconcile or at least molify the plebs, plebeian opposition to patrician domination continued throughout contemporary and later Republican history.
Sarolta Takacs, Vestal Virgins, Sibyls, and Matrons: Women in Roman Religion, University of Texas Press, 2008, p.95. [5] See also Beard, M., Price, S., North, J., Religions of Rome: Volume 1, a History, illustrated, Cambridge University Press, 1998, pp. 93 - 96, and Walsh, PG, Making a drama out of a Crisis: Livy on the Bacchanalia, Greece & Rome, Vol XLIII, No. 2, October 1996.
During the Punic crisis, some foreign cults and oracles had been repressed, on much smaller scale and not outside Rome itself. See Erich S. Gruen, Studies in Greek culture and Roman policy, BRILL, 1990, pp.34-78: on precedents see p.41 ff.[7]
Barbette Stanley Spaeth, The Roman goddess Ceres, University of Texas Press, 1996, pp.8, 44.
Spaeth find a parallel in the offer of first harvest grains to Ceres. See Barbette Stanley Spaeth, The Roman goddess Ceres, University of Texas Press, 1996, pp.41, 43. [9]
St Augustine, (trans. R. W. Dyson) The City of God against the pagans, 7.21., in Cambridge Texts in the History of Political Thought, 1998, pp. 292-3. St Augustine (AD 354 – 430) uses Varro (116 – 27 BC) as source.[11]
See John F. Miller, "Ovid's Liberalia", in Geraldine Herbert-Brown,(ed)., Ovid's Fasti: historical readings at its bimillennium, Oxford University Press, 2002, pp. 199-224. Briefer scholarly treatment of the Festival is offered in William Warde Fowler, The Roman Festivals of the Period of the Republic, Gorgias Press, 2004 (reprint of Macmillan and Co., London, 1908), pp.54 - 56.[12]
Bowman, A., Cameron, A., Garnsey, P., (Eds) The Crisis of Empire, AD 193-337, The Cambridge Ancient History, 2nd edition, Volume 12, 2005, p.563.[13]
Jaquelyn Collins-Clinton, A late antique shrine of Liber Pater at Cosa, Etudes Preliminaires aux Religions Orientales dans l'Empire Romain, Volume 64, BRILL, 1977, pp.3, 5. [14]
Joseph Rykwert, The Dancing Column: On Order in Architecture, Massachusetts Institute of Technology Press, 1996, p.237.[15]
jstor.org
The plots of Satyr plays would have been familiar to Roman audiences from around the 3rd century BC onwards. See Robert Rouselle, Liber-Dionysus in Early Roman Drama, The Classical Journal, 82, 3 (1987), p. 191.[6]
See Sarolta A. Takács, Politics and Religion in the Bacchanalian Affair of 186 B.C.E., Harvard Studies in Classical Philology, Vol. 100, (2000), p.301. [8]
persee.fr
Olivier de Cazanove, "Jupiter, Liber et le vin latin", Revue de l'histoire des religions, 1988, Vol. 205, Issue 205-3, pp. 245-265 [10]
tufts.edu
perseus.tufts.edu
See Pliny, Historia Naturalis, 7.57 (ed. Bostock) at Perseus: Tufts.edu
