▁hon ours ▁an ▁August a ▁B ona ▁De a ▁Cer eria , ▁probably ▁in ▁connection ▁with ▁the ▁corn ▁do le . ▁Other ▁state ▁cult s ▁to ▁the ▁god dess ▁are ▁found ▁at ▁Ost ia ▁and ▁Port us . ▁As ▁the ▁V est als ▁s eld om ▁went ▁beyond ▁Rome ' s ▁city ▁boundary , ▁these ▁cult s ▁would ▁have ▁been ▁led ▁by ▁leading ▁women ▁of ▁local ▁el ites , ▁whether ▁vir gin ▁or ▁mat ron . ▁ ▁Liv ia ' s ▁best ▁efforts ▁to ▁restore ▁B ona ▁De a ' s ▁reputation ▁had ▁only ▁moder ate ▁success ▁in ▁some ▁circles , ▁where ▁sc urr il ous ▁and ▁tit ill ating ▁stories ▁of ▁the ▁god dess ' ▁r ites ▁continued ▁to ▁circul ate . ▁Well ▁over ▁a ▁century ▁after ▁the ▁Cl od ius ▁sc andal , ▁Ju ven al ▁describes ▁B ona ▁De a ' s ▁festival ▁as ▁an ▁opportunity ▁for ▁women ▁of ▁all ▁classes , ▁most ▁shame fully ▁those ▁of ▁the ▁upper ▁class ▁– ▁and ▁men ▁in ▁drag ▁(" which ▁alt ars ▁do ▁not ▁have ▁their ▁Cl od ius ▁these ▁days ? ") ▁– ▁to ▁get ▁dr unk ▁and ▁cav ort ▁ind isc rimin ately ▁in ▁a ▁sexual ▁free - for - all . ▁ ▁From ▁the ▁late ▁ 2 nd ▁century , ▁an ▁increasing ▁religious ▁syn cret ism ▁in ▁Rome ' s ▁traditional ▁relig ions ▁presents ▁B ona ▁De a ▁as ▁one ▁of ▁many ▁aspects ▁of ▁Vir go ▁C ael est is , ▁the ▁cel est ial ▁Virgin , ▁Great ▁Mother ▁of