Etymology and originsThe name ''Cerēs'' stems from ''*kerēs'' ('with grain, Ceres'), ultimately from ''*ḱerh₃-os'' ('nourishment'), a derivative of the ''*ḱerh₃-'', meaning 'to feed'. Ancient Roman etymologists thought that ''ceres'' derived from the Latin verb ''gerere'', "to bear, bring forth, produce", because the goddess was linked to , agricultural and human fertility. Archaic cults to Ceres are well-evidenced among Rome's neighbours in the Regal period, including the ancient , and , less certainly among the and . An archaic Faliscan inscription of c. 600 BC asks her to provide ''far'' ( wheat), which was a dietary staple of the . Throughout the Roman era, Ceres' name was synonymous with grain and, by extension, with bread.
Cults and cult themes
Agricultural fertilityCeres was credited with the discovery of wheat (Latin ''far''), the yoking of oxen and ploughing, the sowing, protection and nourishing of the young seed, and the gift of agriculture to humankind; before this, it was said, man had subsisted on acorns, and wandered without settlement or laws. She had the power to fertilize, multiply and fructify plant and animal seed, and her laws and rites protected all activities of the agricultural cycle. In January, Ceres (alongside the earth-goddess Tellus) was offered spelt wheat and a pregnant sow, at the movable '' e ''. This was almost certainly held before the annual sowing of grain. The divine portion of sacrifice was the entrails ''( )'' presented in an earthenware pot ''( ).'' In a rural context, describes the offer to Ceres of a ''porca praecidanea'' (a pig, offered before the sowing). Before the harvest, she was offered a propitiary grain sample (''praemetium''). Ovid tells that Ceres "is content with little, provided that her offerings are " (pure). Ceres' main festival, , was held from mid to late April. It was organised by her s and included circus games ('' ''). It opened with a horse-race in the , whose starting point lay below and opposite to her Aventine Temple; the turning post at the far end of the Circus was sacred to , a god of grain-storage. After the race, foxes were released into the Circus, their tails ablaze with lighted torches, perhaps to cleanse the growing crops and protect them from disease and vermin, or to add warmth and vitality to their growth. From c.175 BC, Cerealia included '' '' (theatrical religious events) through April 12 to 18.
Helper godsIn the ancient ''sacrum cereale'' a priest, probably the Flamen Cerialis, invoked Ceres (and probably Tellus) along with twelve specialised, minor assistant-gods to secure divine help and protection at each stage of the grain cycle, beginning shortly before the Feriae Sementivae. W.H. Roscher lists these deities among the '' '', names used to invoke specific divine functions. * Vervactor, "He who ploughs" * Reparātor, "He who prepares the earth" * Imporcĭtor, "He who ploughs with a wide furrow" * Insitor, "He who plants seeds" * Obarātor, "He who traces the first ploughing" * Occātor, "He who harrows" * Serritor, "He who digs" * Subruncinator, "He who weeds" * Mĕssor, "He who reaps" * Convector, "He who carries the grain" * Conditor, "He who stores the grain" * Promitor, "He who distributes the grain"
Marriage, human fertility and nourishmentIn Roman bridal processions, a young boy carried Ceres' torch to light the way; "the most auspicious wood for wedding torches came from the ''spina alba'', the , which bore many fruits and hence symbolised fertility". The adult males of the wedding party waited at the groom's house. A wedding sacrifice was offered to Tellus on the bride's behalf; a sow is the most likely . Varro describes the sacrifice of a pig as "a worthy mark of weddings" because "our women, and especially nurses" call the female genitalia ''porcus'' (pig). Spaeth (1996) believes Ceres may have been included in the sacrificial dedication, because she is closely identified with Tellus and, as ''Ceres legifera'' (law-bearer), she "bears the laws" of marriage. In the most solemn form of marriage, ''confarreatio'', the bride and groom shared a cake made of far, the ancient wheat-type particularly associated with Ceres. From at least the mid-republican era, an official, joint cult to Ceres and Proserpina reinforced Ceres' connection with Roman ideals of female virtue. The promotion of this cult coincides with the rise of a plebeian nobility, an increased birthrate among plebeian commoners, and a fall in the birthrate among patrician families. The late Republican ''Ceres Mater'' (Mother Ceres) is described as ''genetrix'' (progenitress) and ''alma'' (nourishing); in the early Imperial era she becomes an Imperial deity, and receives joint cult with , Ceres' own mother in Imperial guise and a bountiful genetrix in her own right. Several of Ceres' ancient Italic precursors are connected to human fertility and motherhood; the Pelignan goddess '' Angitia Cerealis'' has been identified with the Roman goddess (associated with childbirth).
LawsCeres was patron and protector of plebeian laws, rights and s. Her Aventine Temple served the plebeians as cult centre, legal archive, treasury and possibly law-court; its foundation was contemporaneous with the passage of the , which established the office and person of plebeian aediles and tribunes as inviolate representatives of the Roman people. Tribunes were legally immune to arrest or threat, and the lives and property of those who violated this law were forfeit to Ceres. The of 287 BC extended plebeian laws to the city and all its citizens. The official decrees of the Senate (''senatus consulta'') were placed in Ceres' Temple, under the guardianship of the goddess and her aediles. Livy puts the reason bluntly: the consuls could no longer seek advantage for themselves by arbitrarily tampering with the laws of Rome. The Temple might also have offered asylum for those threatened with by patrician magistrates. Ceres' temple, games and cult were at least part-funded by fines imposed on those who offended the laws placed under her protection; the poet Vergil later calls her ''legifera Ceres'' (Law-bearing Ceres), a translation of Demeter's Greek epithet, '' thesmophoros''. As Ceres' first plough-furrow opened the earth (Tellus' realm) to the world of men and created the first field and its boundary, her laws determined the course of settled, lawful, civilised life. Crimes against fields and harvest were crimes against the people and their protective deity. Landowners who allowed their flocks to graze on public land were fined by the plebeian aediles, on behalf of Ceres and the people of Rome. Ancient laws of the forbade the magical charming of field crops from a neighbour's field into one's own, and invoked the death penalty for the illicit removal of field boundaries. An adult who damaged or stole field-crops should be hanged "for Ceres". Any youth guilty of the same offense was to be whipped or fined double the value of damage.
PoppiesCeres' signs and iconography, like Demeter's from early Mycenae onwards, include poppies - symbolic of fertility, sleep, death and rebirth. Poppies readily grow on soil disturbed by ploughing, as in wheatfields, and bear innumerable tiny seeds. They were raised as a crop by Greek and Roman farmers, partly for their fibrous stems and for the food value of their seeds Where the poppy capsule alone is shown, this probably belongs to the (''papaver somniferum'', the "sleep-bearing poppy". The Roman poet Vergil, in ''Georgics'', 1.212, describes this as ''Cereale papaver'', or "Ceres' poppy", which eases pain and brings sleep - the deepest sleep of all being death. Poppies are often woven into Ceres' wheat-stalk crown, the ''corona spicea'', worn by her priestesses and devotees.
FuneralsCeres maintained the boundaries between the realms of the living and the dead, and was an essential presence at funerals. Given the appropriate rites and offerings, she helped the deceased into afterlife as an underworld shade ( ), else their spirit might remain to haunt the living, as a wandering, ( ). For this service, well-off families offered Ceres sacrifice of a pig. The poor could offer wheat, flowers, and a libation. The expected afterlife for the exclusively female initiates in the ''sacra Cereris'' may have been somewhat different; they were offered "a method of living" and of "dying with better hope".
The ''mundus'' of CeresThe ''mundus cerialis'' (literally "the world" of Ceres or ''Caereris mundus'') was a hemispherical pit or underground vault in Rome. Its location is uncertain. It was usually sealed by a stone lid known as the '' ''. On August 24, October 5 and November 8, it was opened with the official announcement "''mundus patet''" ("the ''mundus'' is open"), and offerings were made there to agricultural or underworld deities, including Ceres as goddess of the fruitful earth and guardian of its underworld portals. Its opening offered the spirits of the dead temporary leave from the underworld, to roam lawfully among the living, in what Warde Fowler describes as ‘holidays, so to speak, for the ghosts’. The days when the mundus was open were among the very few occasions that Romans made official contact with the collective spirits of the dead, the ''Di Manes'' (the others being and ). This secondary or late function of the ''mundus'' is attested no earlier than the Late Republican Era, by . The jurist understood the mundus' shape as a reflection or inversion of the dome of the upper heavens. Roman tradition held that the ''mundus'' had been dug and sealed by as part of Rome's foundation; Plutarch compares it to pits dug by Etruscan colonists, containing soil brought from their parent city, used to dedicate the first fruits of the harvest. Warde Fowler speculates the ''mundus'' as Rome's first storehouse (''penus'') for seed-grain, later becoming the symbolic ''penus'' of the Roman state. In the oldest known Roman calendar, the days of the ''mundus'' are marked as C(omitiales) (days when the met). Later authors mark them as ''dies religiosus'' (when no official meetings could be held). Some modern scholars seek to explain this as the later introduction and accommodation of Greek elements, grafted onto the original ''mundus'' rites. The rites of August 24 were held between the agricultural festivals of and ; those of October 5 followed the '' Ieiunium Cereris'', and those of November 8 took place during the Plebeian Games. As a whole, the various days of the ''mundus'' suggest rites to Ceres as the guardian deity of seed-corn in the establishment of cities, and as a door-warden of the afterlife, which was co-ruled during the winter months by her daughter Proserpina, queen-companion to Dis.
ExpiationsIn Roman theology, prodigies were abnormal phenomena that manifested divine anger at human impiety. In Roman histories, prodigies cluster around perceived or actual threats to the Roman state, in particular, famine, war and social disorder, and are expiated as matters of urgency. The establishment of Ceres' Aventine cult has itself been interpreted as an extraordinary expiation after the failure of crops and consequent famine. In Livy's history, Ceres is among the deities placated after a remarkable series of prodigies that accompanied the disasters of the : during the same conflict, a lightning strike at her temple was expiated. A fast in her honour is recorded for 191 BC, to be repeated at 5-year intervals. After 206, she was offered at least 11 further official expiations. Many of these were connected to famine and manifestations of plebeian unrest, rather than war. From the Middle Republic onwards, expiation was increasingly addressed to her as mother to Proserpina. The last known followed Rome's Great Fire of 64 AD. The cause or causes of the fire remained uncertain, but its disastrous extent was taken as a sign of offense against , , and Ceres-with-Proserpina, who were all were given expiatory cult. Champlin (2003) perceives the expiations to Vulcan and Ceres in particular as attempted populist appeals by the ruling emperor, .
Myths and theologyThe complex and multi-layered origins of the Aventine Triad and Ceres herself allowed multiple interpretations of their relationships; Cicero asserts Ceres as mother to both Liber and Libera, consistent with her role as a mothering deity. Varro's more complex theology groups her functionally with Tellus, Terra, Venus (and thus Victoria) and with Libera as a female aspect of Liber. No native Roman myths of Ceres are known. According to '' '', by which Roman deities were identified with their Greek counterparts, she was an equivalent to Demeter, one of the of Greek religion and mythology; this made Ceres one of Rome's twelve , daughter of and , sister of , mother of by Jupiter and sister of , Vesta, and Dis. Ceres' known mythology is indistinguishable from Demeter's: likens Ceres' devotion to her own offspring to that of a cow to its calf; but she is also the originator of bloody animal sacrifice, a necessity in the renewal of life. She has a particular enmity towards her own sacrificial animal, the pig. Pigs offend her by their destructive rooting-up of field crops under her protection; and in the myth of Proserpina's abduction on the plains of (Enna), her tracks were obscured by their trampling. If not for them, Ceres might have been spared the toils and grief of her lengthy search and separation, and humankind would have been spared the consequent famine. The myth is also a reminder that the gift of agriculture is a contract, and comes at a price. It brings well-being but also mortality. Enna, in , had strong mythological connections with Ceres and Proserpina, and was the site of Ceres most ancient sanctuary. Flowers were said to bloom throughout the year on its "miraculous plain".
Temples(c.80 – 15 BC) describes the "Temple of Ceres near the Circus Maximus" (her Aventine Temple) as typically , having widely spaced supporting columns, with s of wood, rather than stone. This species of temple is "clumsy, heavy roofed, low and wide, s ornamented with statues of clay or brass, gilt in the ". He recommends that temples to Ceres be sited in rural areas: "in a solitary spot out of the city, to which the public are not necessarily led but for the purpose of sacrificing to her. This spot is to be reverenced with religious awe and solemnity of demeanour, by those whose affairs lead them to visit it." During the early Imperial era, soothsayers advised to restore an ancient, "old and narrow" temple to Ceres, at his rural property near . It contained an ancient wooden cult statue of the goddess, which he replaced. Though this was unofficial, private cult (''sacra privata'') its annual feast on the of September, the same day as the , was attended by pilgrims from all over the region. Pliny considered this rebuilding a fulfillment of his civic and religious duty.
Images of CeresNo images of Ceres survive from her pre-Aventine cults; the earliest date to the middle Republic, and show the Hellenising influence of Demeter's iconography. Some late Republican images recall Ceres' search for Proserpina. Ceres bears a torch, sometimes two, and rides in a chariot drawn by snakes; or she sits on the sacred ''kiste'' (chest) that conceals the objects of her mystery rites. Sometimes she holds a , a symbol of (Roman goddess of Peace). Augustan reliefs show her emergence, plant-like from the earth, her arms entwined by snakes, her outstretched hands bearing poppies and wheat, or her head crowned with fruits and vines. In free-standing statuary, she commonly wears a wheat-crown, or holds a wheat spray. Moneyers of the Republican era use Ceres' image, wheat ears and garlands to advertise their connections with prosperity, the annona and the popular interest. Some Imperial coin images depict important female members of the Imperial family as Ceres, or with some of her attributes.
PriesthoodsCeres was served by several public priesthoods. Some were male; her senior priest, the ''flamen cerialis'', also served Tellus and was usually plebeian by ancestry or adoption. Her public cult at the , or "perambulation of fields" identified her with , and was led by the ("The Brothers of the Fields"); rural versions of these rites were led as private cult by the . An inscription at names a male ''sacerdos Cerialis mundalis'', a priest dedicated to Ceres' rites of the ''mundus''. The Aedile, plebeian aediles had minor or occasional priestly functions at Ceres' Aventine Temple and were responsible for its management and financial affairs including collection of fines, the organisation of ''ludi Cerealia'' and probably the Cerealia itself. Their ''cure'' (care and jurisdiction) included, or came to include, the Grain supply to the city of Rome#Grain supply made an official responsibility, grain supply (''annona'') and later the plebeian grain doles (''frumentationes''), the organisation and management of public Ludi, games in general, and the maintenance of Rome's streets and public buildings. Otherwise, in Rome and throughout Italy, as at her ancient sanctuaries of Henna and Catena, Ceres' ''ritus graecus'' and her joint cult with Proserpina were invariably led by female ''sacerdotes'', drawn from local and Roman elites: Cicero notes that once the new cult had been founded, its earliest priestesses "generally were either from Naples or Velia", cities allied or federated to Rome. Elsewhere, he describes Ceres' Sicilian priestesses as "older women respected for their noble birth and character". Celibacy may have been a condition of their office; sexual abstinence was, according to Ovid, required of those attending Ceres' major, nine-day festival. Her Sacerdos Cereris, public priesthood was reserved to respectable matrons, be they married, divorced or widowed. The process of their selection and their relationship to Ceres' older, entirely male priesthood is unknown; but they far outnumbered her few male priests, and would have been highly respected and influential figures in their own communities.
Archaic and Regal erasRoman tradition credited Ceres' eponymous festival, , to Rome's second king, the semi-legendary Numa Pompilius, Numa. Ceres' senior, male priesthood was a Flamen, minor flaminate whose establishment and rites were supposedly also innovations of Numa. Her affinity and joint cult with Tellus, also known as Terra Mater (Mother Earth) may have developed at this time. Much later, during the Principate, early Imperial era, describes these goddesses as "partners in labour"; Ceres provides the "cause" for the growth of crops, while Tellus provides them a place to grow.
Ceres and the Aventine TriadIn 496 BC, against a background of economic recession and famine in Rome, imminent war against the Latins and a threatened secession by Rome's plebs (citizen commoners), the Roman dictator, dictator Aulus Postumius Albus Regillensis, A. Postumius Votum, vowed a temple to Ceres, Liber and Libera (mythology), Libera on or near the Aventine Hill. The famine ended and Rome's plebeian citizen-soldiery co-operated in the conquest of the Latins. Postumius' vow was fulfilled in 493 BC: Ceres became the central deity of the new Triple deity#List of triple deities, Triad, housed in a Aventine Triad, new-built Aventine temple. She was also – or became – the patron goddess of the ''plebs'', whose enterprise as tenant farmers, estate managers, agricultural factors and importers was a mainstay of Roman agriculture. Much of Rome's grain was imported from territories of Magna Graecia, particularly from , which later Roman mythographers describe as Ceres' "earthly home". Writers of the Roman Republic#Late Republic (147–30 BC), late Roman Republic and early Empire describe Ceres' Aventine temple and rites as conspicuously Greek. In modern scholarship, this is taken as further evidence of long-standing connections between the plebeians, Ceres and Magna Graecia. It also raises unanswered questions on the nature, history and character of these associations: the Triad itself may have been a self-consciously Roman cult formulation based on Greco-Italic precedents. When a new form of Cerean cult was officially imported from Magna Graecia, it was known as the ''Glossary of ancient Roman religion#ritus graecus, ritus graecus'' (Greek rite) of Ceres, and was distinct from her older Roman rites.Spaeth, 1996, pp. 4, 6–13. For discussion of ''ritus graecus'' and its relation to Ceres' cult, see Scheid, pp. 15–31. The older forms of Aventine rites to Ceres remain uncertain. Most Roman cults were led by men, and the officiant's head was Glossary of ancient Roman religion#capite velato, covered by a fold of his toga. In the Roman ''ritus graecus'', a male celebrant wore Greek-style vestments, and remained bareheaded before the deity, or else wore a wreath. While Ceres' original Aventine cult was led by male priests, her "Greek rites" (''ritus graecus Cereris'') were exclusively female.
Ceres and ProserpinaTowards the end of the , around 205 BC, an officially recognised joint cult to Ceres and her daughter was brought to Rome from southern Italy (part of Magna Graecia) along with Greek priestesses to serve it. In Rome, this was known as the ''ritus graecus Cereris''; its priestesses were granted Roman citizenship so that they could pray to the gods "with a foreign and external knowledge, but with a domestic and civil intention". The cult was based on ancient, ethnically Greek cults to Demeter, most notably the Thesmophoria to and Persephone, whose cults and myths also provided a basis for the Eleusinian mysteries. From the end of the 3rd century BC, Demeter's temple at Enna, in , was acknowledged as Ceres' oldest, most authoritative cult centre, and Libera was recognised as Proserpina, Roman equivalent to Demeter's daughter Persephone. Their joint cult recalls Demeter's search for Persephone, after the latter's rape and abduction into the underworld by Hades. The new cult to "mother and maiden" took its place alongside the old, but made no reference to Liber. Thereafter, Ceres was offered two separate and distinctive forms of official cult at the Aventine. Both might have been supervised by the male Flamen#Flamines minores, flamen Cerialis but otherwise, their relationship is unclear. The older form of cult included both men and women, and probably remained a focus for plebeian political identity and discontent. The new identified its exclusively females initiates and priestesses as upholders of Rome's traditional, Patrician (ancient Rome), patrician-dominated social hierarchy and mos maiorum, morality.
Ceres and Magna MaterA year after the import of the ''ritus cereris'', patrician senators imported cult to the Greek goddess Cybele and established her as Magna Mater (The Great Mother) within Rome's Pomerium, sacred boundary, facing the Aventine Hill. Like Ceres, Cybele was a form of Graeco-Roman earth goddess. Unlike her, she had mythological ties to Troy, and thus to the Trojan prince Aeneas, mythological ancestor of Founding of Rome, Rome's founding father and first patrician . The establishment of official Roman cult to Magna Mater coincided with the start of a new ''saeculum'' (cycle of years). It was followed by Hannibal's defeat, the end of the Punic War and an exceptionally good harvest. Roman victory and recovery could therefore be credited to Magna Mater and patrician piety: so the patricians dined her and each other at her festival banquets. In similar fashion, the plebeian nobility underlined their claims to Ceres. Up to a point, the two cults reflected a social and political divide, but when certain prodigies were interpreted as evidence of Ceres' displeasure, the senate appeased her with a new festival, the ''ieiunium Cereris'' ("fasting, fast of Ceres"). In 133 BC, the Nobiles, plebeian noble and tribune Tiberius Gracchus bypassed the Roman senate, Senate and appealed directly to the popular assembly to pass his proposed agrarian law, land-reforms. Civil unrest spilled into violence; Gracchus and many of his supporters were murdered by their conservative opponents. At the behest of the Sibylline Books, Sibylline oracle, the senate sent the Quindecimviri sacris faciundis, quindecimviri to Ceres' ancient cult centre at in , the goddess' supposed place of origin and earthly home. Some kind of religious consultation or propitiation was given, either to expiate Gracchus' murder – as later Roman sources would claim – or to justify it as the lawful killing of a would-be king or Demagogy, demagogue, a ''homo sacer'' who had offended Ceres' laws against tyranny.
Late RepublicThe Eleusinian mysteries became increasingly popular during the late Republic. Early Roman initiates at Eleusis in Greece included Sulla and Cicero; thereafter many Roman emperor, Emperors were initiated, including Hadrian, who founded an Eleusinian cult centre in Rome itself. In Late Republican politics, Optimates, aristocratic traditionalists and Populares, popularists used coinage to propagate their competing claims to Ceres' favour. A coin of Sulla shows Ceres on one side, and on the other a ploughman with yoked oxen: the images, accompanied by the legend ''"conditor"'' ("he who stores the grain") claim his rule (a military dictatorship) as regenerative and divinely justified. Popularists used her name and attributes to appeal their guardianship of plebeian interests, particularly the ''annona'' and ''frumentarium''; and plebeian nobles and aediles used them to point out their ancestral connections with plebeians as commoners. In the decades of Civil War that ushered in the Empire, such images and dedications proliferate on Rome's coinage: Julius Caesar, his opponents, his assassins and his heirs alike claimed the favour and support of Ceres and her plebeian proteges, with coin issues that celebrate Ceres, ''Libertas'' (liberty) and Victoria (mythology), Victoria (victory).
Imperial eraImperial theology conscripted Rome's traditional cults as the divine upholders of Imperial Pax (mythology), Pax (peace) and prosperity, for the benefit of all. The emperor Augustus began the restoration of Ceres' Aventine Temple; his successor Tiberius completed it. Of the several figures on the Augustan Ara Pacis, one doubles as a portrait of the Empress Livia, who wears Ceres' ''corona spicea''. Another has been variously identified in modern scholarship as Tellus, Venus, Pax or Ceres, or in Spaeth's analysis, a deliberately broad composite of them all. The emperor Claudius' reformed the grain supply and created its embodiment as an Imperial goddess, Annona (goddess), Annona, a junior partner to Ceres and the Imperial family. The traditional, Cerean virtues of provision and nourishment were symbolically extended to Imperial family members; some coinage shows Claudius' mother Antonia Minor, Antonia as an Augustus (honorific), Augusta, wearing the ''corona spicea''. The relationship between the reigning emperor, empress and Ceres was formalised in titles such as mater agrorum ("The august mother of the fields) and ''Ceres Augusta''. On coinage, various emperors and empresses wear her ''corona spicea'', showing that the goddess, the emperor and his spouse are conjointly responsible for agricultural prosperity and the all-important provision of grain. A coin of Nerva (reigned AD 96–98) acknowledges Rome's dependence on the princeps' gift of ''frumentio'' (corn dole) to the masses. Under Nerva's later dynastic successor Antoninus Pius, Imperial theology represents the death and apotheosis of the Empress Faustina the Elder as Ceres' return to Olympus by Jupiter (mythology), Jupiter's command. Even then, "her care for mankind continues and the world can rejoice in the warmth of her daughter Proserpina: in Imperial flesh, Proserpina is Faustina the Younger", empress-wife of Pius' successor Marcus Aurelius. In Britain, a soldier's inscription of the 2nd century AD attests to Ceres' role in the popular syncretism of the times. She is "the bearer of ears of corn", the "Syrian Goddess", identical with the universal heavenly Mother, the Magna Mater and Virgo (constellation)#Mythology, Virgo, virgin mother of the gods. She is peace and virtue, and inventor of justice: she weighs "Life and Right" in her scale. During the Late Imperial era, Ceres gradually "slips into obscurity"; the last known official association of the Imperial family with her symbols is a coin issue of Septimius Severus (AD 193–211), showing his empress, Julia Domna, in the ''corona spicea''. After the reign of Claudius Gothicus, no coinage shows Ceres' image. Even so, an initiate of her mysteries is attested in the 5th century AD, after the official abolition of all non-Christian cults.Spaeth, 1996, pp. 30, 62, citing EE 4.866 for the 5th century ''mystes Cereris''.
LegacyThe word cereal derives from Ceres, commemorating her association with edible grains. The dwarf planet Ceres (dwarf planet), Ceres (discovered 1801), is named after this goddess. And in turn, the chemical element cerium (discovered 1803) was named after the dwarf planet. She is remembered in ''De Mulieribus Claris'', a collection of biographies of historical and mythological women by the Florence, Florentine author Giovanni Boccaccio, composed in 136162. It is notable as the first collection devoted exclusively to biographies of women in Western literature. Ceres appears as a character in William Shakespeare's play ''The Tempest'' (1611). An aria in praise of Ceres is sung in Act 4 of the opera ''The Trojans'' by Hector Berlioz. A poem about Ceres and humanity features in Dmitri's confession to his brother Alexei in Dostoevsky's 1880 novel ''The Brothers Karamazov'', Part 1, Book 3, Chapter 3. The 1937-1940 French 50-franc note depicts Ceres in the Garden of Versailles. Ceres was depicted on several ten and twenty Confederate States of America dollar notes. Ceres is one of the three goddess offices held in The National Grange of the Order of Patrons of Husbandry. The other goddesses are Pomona (mythology), Pomona, and Flora (deity), Flora. Ceres is depicted on the Seal of New Jersey as a symbol of prosperity. Statues of Ceres top the domes of the Missouri State Capitol and the Vermont State House, serving as a reminder of the importance of agriculture in the states' economies and histories. There is also a statue of her on top of the Chicago Board of Trade Building, which conducts trading in agricultural commodities.
See also* Corn mother * * Dewi Sri * Po Sop
Notes and references
Bibliography*Benko, Stephen, The virgin goddess: studies in the pagan and Christian roots of mariology, BRILL, 2004. * *Room, Adrian, ''Who's Who in Classical Mythology'', p. 89-90. NTC Publishing 1990. . *John Scheid, Scheid, John, "Graeco Ritu: A Typically Roman Way of Honoring the Gods," ''Harvard Studies in Classical Philology'', 97, Greece in Rome: Influence, Integration, Resistance, 1995, pp. 15–31. *Schultz, Celia E., ''Women's Religious Activity in the Roman Republic (Studies in the History of Greece and Rome)'', University of North Carolina Press, 2006. *Barbette Spaeth, Spaeth, Barbette Stanley, "The Goddess Ceres and the Death of Tiberius Gracchus", ''Historia: Zeitschrift für Alte Geschichte'', Vol. 39, No. 2, 1990. *Spaeth, Barbette Stanley, ''The Roman goddess Ceres'', University of Texas Press, 1996. . *Staples, Ariadne, ''From Good Goddess to vestal virgins: sex and category in Roman religion'', Routledge, 1998. *Wiseman, T.P., ''Remus: a Roman myth'', Cambridge University Press, 1995