C.I.L., XIV, 2867: ...ut Triviam in Iunonario, ut in pronao ædis statuam, etc., and Livy, XXIII, 19, 18 of 216 B.C.: Idem titulus (a laudatory inscription to M. Anicius) tribus signis in æde Fortunæ positis fuit subiectus.
This question is not topographical and can not be discussed at any length here. But the best solution seems to be that Fortuna as child of Jupiter (Diovo filea primocenia, C.I.L., XIV., 2863, Iovis puer primigenia, C.I.L., XIV, 2862, 2863) was confounded with her name Iovis puer, and another cult tradition which made Fortuna mother of two children. As the Roman deity Jupiter grew in importance, the tendency was for the Romans to misunderstand Iovis puer as the boy god Jupiter, as they really did (Wissowa, Relig. u. Kult. d. Roemer, p. 209), and the pride of the Prænestines then made Fortuna the mother of Jupiter and Juno, and considered Primigenia to mean "first born," not "first born of Jupiter."
The establishment of the present Cathedral of S. Agapito as the basilica of ancient Præneste is due to the acumen of Marucchi, who has made it certain in his writings on the subject. Bull. dell' Inst., 1881, p. 248 ff., 1882, p. 244 ff.; Guida Archeologica, 1885, p. 47 ff.; Bull. Com., 1895, p. 26 ff., 1904, p. 233 ff.
There are 16 descriptions and plans of the temple. A full bibliography of them is in Delbrueck, Hellenistische Bauten in Latium, pp. 51-52.