ProQuest Dissertations - Historia Antigua

through the actions of one of the colonial commissioners, his family, or his clients,sometimes in reaction to cults fostered by a rival commissioner. Overall, I suggest thatthe cults of gods such as Diana, Minerva, or Hercules, for example, do not follow Romancustoms, but incorporate Mediterranean, Italic, or Latin elements. Thus, the cults drewthe community of colonists together with the local populations by means of a sacredprecinct recognizable to all involved. They were not a carbon copy of a Roman cultmeant to emphasize the dominance of the Romans in the center, but created a functioningcommunity for colonists relocated amongst a host of diverse neighbors. Thus, the onlyoverlap between Roman religion specifically and the religious systems in the colonieswas the need to draw the community of the gods and their diverse worshippers closertogether in order to maintain the pax deorum.II.DeitiesJunoJuno was not as widely worshipped in mid-Republican Italy as many other deitiesdiscussed in this chapter, and the same holds true for the Roman and Latin colonies. Thefew attestations of Juno we do have from the colonies are very diverse. In southern Italy,at Beneventum (268 BCE), Juno Quiritis received a dedicatory inscription dating to thefirst few decades after the colony was founded. This warlike version of the goddess alsooccurred at Falerii, Tibur, and in the Campus Martius in Rome (by evocatio in 2412 ILLRP 169 = CIL I 2 396 = CIL IX 1547 = ILS 3096. Iunonei Quiritei sacra / C(aius) Falcilius L(uci)ffilius) consol/ dedicavit//]ti/[3]leius L(uci) ffilius) prfaetor?). M.R. Torelli (2002), pp. 83-85.194