So later in the day I’m still thinking about those pesky penates and their iconography. The most indisputable example is from late in the Republican series, c.47 BC, the image above. It has two heads side by side just like the earlier issues and labels them very clearly. Diadems instead of laurel crowns but otherwise very similar and clearly labeled. The other time they appear on the obverse of a coin is just one year (according to Mattingly) after the Fonteius coin I discussed in the last post. Notice the abbreviation DPP = Dei Penates Publici.
One of the things that is said quite often is that the iconography of the DPP is elided with that of the Dioscuri. The best proof of this is actually that Fonteius coin with its PP inscription and the stars over the foreheads. The text passage that is usually cited is this one from Dionysius:
In this temple there are images of the Trojan gods which it is lawful for all to see, with an inscription showing them to be the Penates. They are two seated youths holding spears, and are pieces of ancient workmanship. We have seen many other statues also of these gods in ancient temples and in all of them are represented two youths in military garb.
No mention of the Dioscuri here. Just a visual description. One that in fact sounds awfully like that which we see on this coin representing the Lares Praestites (early post):
Then there is question of the degree to which we want to argue in reverse like this. We’re basing (with good reason I think) each earlier image on the next more clearly labelled instance of the same iconography. So the first Penates/Ship coin by a Fonteius (RRC 290/1) has a janiform laureate head not two jugate heads. In this it looks quite a bit like this MUCH early didrachm standard obverse:
How do we know this earlier image is of the Dioscuri, not say the Dei Penates?
Then finally there is the issue of saying the Dioscuri connection the coins is an indication of their connection with Tusculum. What do the Dioscuri have to do with Tusculum? They were honored there but not really any more than other towns as far as I can tell. Here’s the often cited Cicero passage:
“And what of those other instances? As when, for example, the statue of Apollo at Cumae and that of Victory at Capua dripped with sweat; when that unlucky prodigy, the hermaphrodite, was born; when the river Atratus ran with blood; when there were showers frequently of stone, sometimes of blood, occasionally of earth and even of milk; and finally, when lightning struck the statue of the Centaur on the Capitoline hill, the gates and some people on the Aventine and the temples of Castor and Pollux at Tusculum and of Piety at Rome — in each of these cases did not the soothsayers give prophetic responses which were afterwards fulfilled? And were not these same prophecies found in the Sibylline books?
The penates on the other hand are most often associated with Lavinium, if anywhere other than Rome. And if the ship is carrying the Trojan gods to Italy on the reverse of those Fonteii coins, it seems like Tusculum might be the big red herring in the conversation. Until we add in this aureus of 43 BC (as per Woytek’s Arma et nummi, 2003):
The stars and pilei make clear the Dioscuri emphasis and the reverse is a most unusual representation of the walls of Tusculum with its main gate. The walls and height of Tusculum was proverbial and usually linked to some legendary origin (Telegonus or Circe): Hor. Ep. 1.29‐30. Ov. Fast. 3.92, Sil. Ital. 12.535, Hor. Od. 3.29.8, Prop. 2.32.4, and Sil. Ital. 7.692. The representation is similar to but different from the DPP. Does it help us resolve the Fonteian coins? I’m not sure, but it keeps Tusculum strongly in the mix.
Update 4/16/2014: Note this claim in Torelli 1995: 114: