The Oxford Handbook of Pre-Roman Italy, a cura di Marco Maiuro con Jane Botsford Johnson (https://global.oup.com/academic/product/the-oxford-handbook-of-pre-roman-italy-100049-bce-9780199987894?cc=it&lang=en&).
The most striking consequence of this wealth is the renovation of ancient sanctuaries in many centers of Latium between the second and early rst centuries, which de facto created a new typology of sacred complexes (La Rocca 2012, 70‒72): Diana at Aricia, Juno Sospita at Lanuvium, Juno Gabina at Gabii, Hercules Victor at Tibur, and Fortuna Primigenia at Praeneste, among others (Coarelli 1987). The new layouts of these sanctuaries are spread over a large area and usually include a lucus (sacred wood) and terracing on the slopes of a hill, giving the structures an impressive scenic setting (La Rocca 2011, 20‒23). In addition, they often included a theater, thus combining sacred and public buildings of the Hellenistic tradition in a Roman context (Hanson 1959; D’Alessio 2010, 55‒56; for more on temple-theater complexes, see ch. 12, sect. 12.6).
In the second century, the Latin identity was still alive in religious matters, inuencing architectural
patterns. It is noteworthy, therefore, that in 184 the colonists of Pisaurum brought with them several deities
of the ancient Latin tradition, such as Fortuna, Mater Matuta, Marica, and Feronia, among others (CIL
1 .368‒81). Thus, from a religious point of view, they transferred a piece of Latium to their new homeland
(Harvey 2006, 123‒125). In this regard, it is remarkable that some centuries later, in the mid-second century CE, Pisaurum had a college of cultores Iovis Latii (CIL 11.6310)—that is, worshippers of a deity corresponding to the Latin Jupiter Latiaris, whose cult on the Albanus mons had an ancient national relevance (see above; Harvey 2006, 132‒135). Thus, the bonds of Latin religious identity could still retain their meaning and strength in the broader context of the Roman Empire (see also Grandazzi 2010, 588‒590).