The attributes of Fortuna are a set of statements about instability. The rudder says that she steers. The globe or ball says that she cannot be stood on. The cornucopia says that what she brings can be good. The wheel says that whatever the position is, it is temporary. In Greek she is Tyche, the same power, who acquires a mural crown as the personified luck of a particular city, and the Tyche of Antioch, seated with a river god at her feet, became the model for civic fortune figures across the Hellenistic east.
The cult ended and the wheel did not. Boethius, writing in prison in the sixth century while awaiting execution, gives Fortuna a speech in the Consolation of Philosophy in which she declines to apologise: turning the wheel is what she does, she never promised otherwise, and the man now at the bottom accepted the ride when he was at the top. That passage, far more than any Roman altar, is why the medieval west drew the Rota Fortunae obsessively, a wheel carrying a king rising, reigning, falling and crushed beneath, in manuscripts, on cathedral rose windows and in the Carmina Burana.
The tarot trump called the Wheel of Fortune is a late descendant of the same image, and the ordinary English phrase about a wheel of fortune has now outlived every temple she ever had by some fifteen centuries.
Sources Religions of Rome, Volume 1: A HistoryMary Beard, John North and Simon Price with The Consolation of Philosophy (De Consolatione Philosophiae)Boethius