Reverse depicts scene from Aeneid. According to the prophecy, in the place where a white sow casts 30 piglets under an oak tree, a new city shall be built (Lavinium); also, a new city called after the white sow shall be built by Ascanius 30 years later (Alba Longa).
Silver serrate denarius struck by C. Sulpicius C. f. Galba in Rome 106 BC.
ref.: Sulpicia 1., Sydenham 572., Crawford 312/1
Aeneas and the Penates, from a 4th-century manuscript
Anetymological interpretation of the Penates would make them in origin tutelary deities of the storeroom, Latinpenus, the innermost part of the house, where they guarded the household's food, wine, oil, and other supplies.[4] As they were originally associated with the source of food, they eventually became a symbol of the continuing life of the family.[5]Cicero explained that they "dwell inside, from which they are also called penetrales by the poets".[6] The 2nd-century AD grammarian Festus defined penus, however, as "the most secret site in the shrine of Vesta, which is surrounded by curtains."[7]Macrobius reports the theological view of Varro that "those who dig out truth more diligently have said that the Penates are those through whom we breathe in our inner core (penitus), through whom we have a body, through whom we possess a rational mind."[8]
The Penates of Rome (Penates Publici Populi Romani) had a temple on the Velia near the Palatine. Dionysius of Halicarnassus says it housed statues of two youths in the archaic style.[9]
The public cult of the ancestral gods of the Roman people originated in Lavinium,[10] where they were also closely linked with Vesta. One tradition identified the public Penates as the sacred objects rescued by Aeneas from Troy and carried by him to Italy.[11] They, or perhaps rival duplicates, were eventually housed in the Temple of Vesta in the Forum. Thus, the Penates, unlike the localized Lares, are portable deities.[12]
^Servius, note to Aeneid 1.730, as cited by Robert Schilling, "The Penates," in Roman and European Mythologies (University of Chicago Press, 1981, 1992), p. 138.
^Cicero, De natura deorum 2.60–69, as cited by Jane Chance, Medieval Mythography: From Roman North Africa to the School of Chartres, A.D. 433–1177 (University Press of Florida, 1994), p. 73.
^Celia E. Schutz, Women's Religious Activity in the Roman Republic (University of North Carolina Press, 2006), p. 123.
^Schutz, Women's Religious Activity, p. 123; Sarah Iles Johnston, Religions of the Ancient World (Harvard University Press, 2004), p. 435; Schilling, "The Penates," p. 138.
^Morford, Mark P.O.; Lenardon, Robert J.; Sham, Michael (2011). Classical Mythology (Ninth ed.). Oxford: Oxford University Press. pp. 80–82. ISBN9780195397703.
^Cicero, De natura deorum 2.68, as cited by Schilling, "The Penates," p. 138.
^Festus 296L, as cited by Schilling, "The Penates," p. 138.
^Qui diligentius eruunt veritatem Penates esse dixerunt per quos penitus spiramus, per quos habemus corpus, per quos rationem animi possidemus: Macrobius, Saturnalia 3.4.8–9, quoting Varro; Sabine MacCormack, The Shadows of Poetry: Vergil in the Mind of Augustine (University of California Press, 1998), p. 77; H. Cancik and H. Cancik-Lindemaier, "The Truth of Images: Cicero and Varro on Image Worship," in Representation in Religion: Studies in Honor of Moshe Barasch (Brill, 2001), pp. 48–49.
^Dionysius of Halicarnassus, Roman Antiquities 1.68.
^Varro, De lingua latina 5.144, says of Lavinium that "this is where our Penates are"; Tim Cornell, The Beginnings of Rome: Italy and Rome from the Bronze Age to the Punic Wars (c. 1000–264 BC) (Routledge, 1995), p. 66.
^Johnston, Religions of the Ancient World, p. 435.
^Cornell, The Beginnings of Rome, pp. 66, 68 and 109; Schutz, Women's Religious Activity, p. 123.
^Emma Dench, Romulus' Asylum: Roman Identities from the Age of Alexander to the Age of Hadrian (Oxford University Press, 2005), p. 202; Arnaldo Momigliano, "How to Reconcile Greeks and Trojans," in On Pagans, Jews, and Christians (Wesleyan University Press, 1987), p. 272.
