Juno's great civic festival was the Matronalia on 1 March, the feast of Roman married women, who prayed to Juno Lucina for their households and their marriages while husbands offered gifts, an occasion often compared, loosely, to a day honouring wives and mothers. Her temples were many: Juno Regina on the Aventine, vowed during the war with Veii and dedicated in 392 BC; Juno Moneta on the citadel, whose sacred geese were said to have roused the garrison and saved the Capitol from a night attack by the Gauls in 390 BC, an event Romans commemorated ever after. As one of the Capitoline gods she shared in the supreme rites of the state, and under the empire her image and epithets attached readily to the women of the imperial house. Her enduring emblems, the peacock, the diadem, and the sceptre, mark her out in Roman art as the matron-queen of heaven.
At Lanuvium, south of Rome, Juno was worshipped as Juno Sospita, the Saviour, shown in a strikingly archaic goat-skin cloak with horns, and Roman writers including Propertius and Aelian describe an unusual annual rite there in which young women brought cakes to a sacred grove and offered them to a serpent kept in a cave; if the snake accepted the food the girl was judged chaste, and if it refused, disaster and poor harvests were feared to follow, a piece of local Latin folk-religion so distinctive that Cicero singled out Lanuvium's cult of Juno as a case where an Italian town's own ancient rites had been formally taken into the Roman state religion rather than replaced by it after Rome's conquest of Latium.