JOURNAL

OF THE

ASIATIC SOCIETY OF BENGAL.

Part I.— HISTORY, LITERATURE, &e.

No. II.— 1890.

A Grammar of the Dialect of Ghhattisgarh in the Central Provinces,

Written in Hindi by Mb. Hiralal KavyopIdhya'ya, Headmaster of

the Anglo-Vernacular School in Dhamtari, District Raipur, Central

Provinces, translated and edited by George A. Grierson, Esq., C. S.

(Continued from p. 49 .^

PART VI.

Specimens of the ChhatUsgarhi dialect.

Chapter XXVI. Elementary.

Section I.

-liW,

f^Yisr,

alisr.

Useful Words and Idiomatic Phrases,*

money generally, (lit. a score of cowries),

somewhat, something,

dwelling place, (lit. house and door),

to light fire, to begin cooking, to cook,

to sweep (a place clean ) ; lit. to sweep and

collect (rubbish),

to die (lit. to become cold),

to die (lit. to go on four men’s shoulders).

* Verbs are given iu the infinitive form in »f.

[No. 2,

102 Hiralal Kavyopadliyaya and G. A. Grierson —

to jest.

to depart to the other world, to die.

to lose the other world, to lose the virtue

which gives heaven.

'SWTJi ^>r.

to have ill-luck, to fall into misfortune.

or jjiTn ^T«E*r,

to have ill-luck, to fall into misfortune.

to have ill-luck, to fall into misfortune

(lit. to bo the deluge).

gjisr.

to die, to disappear.

a holiday, a festival-day.

medicated drinks, medicine.

to buy or sell in the market.

itSiT^ ^iTsr,

to buy or sell in the market.

to do a great deal, to act extravagantly,

to give oneself great airs, to be a tyrant,

to do a great deal, to act extravagantly,

to give oneself great airs, to attempt an

impossibility.

?;fr:KT*T,

(or

to bo good, to be well.

W5f flIfSf,

to be attentive, to pay attention : to be

assured in one’s mind, bo at ease

=^Jtsri).

(or to sit with head bent forward, to be silent

Cv.* •

or and ashamed ; also, to bo bnsy, to bo

busily engaged.

to mount on the head, to be insolent, to be

disobedient.

JrIt to occur through me, to be done by me, (so

also TfK ^c-)

*1,^ ^T^r, to work, labour.

(or vegetables.

children.

mixed up, confused ; odds and ends.

35 SIM, fipply mind to, to bo devoted to, to

love (sec lit. to go to bo dead.

®n;*r, to apply the mind to, to bo devoted to, to

lovo (see siTsr) ; lit- to give up life, to

give up as it were one’s life.

40 sleeping continually, lit. sleep is the busi-

ness (sec ^l)-

eating continually, lit. eating is the busi-

1890 .]

A Qrammar of the Chhattisijarhi dialect.

103

noss (see (So also with any

other verb).

(or ^ jft«r) •rf’C- to scream out two words, to bo in a rage and

iJTsr,

153

3T3 333,

33 3f3313 or 33 3133

or 33 3T3,

<3^3 3f33T3, or

3T33 or ^3 3T3,

33! 3313,

shout out contradictory statements,

to sit still for a long time (so also other

verbs, intensively, e. g., 53tt S33, to sleep

soundly).

to forget a thing and go to sleep, to go to

sleep and carelessly leave a thing undone,

not to bo satisfied, to feel the time heavy,

to put by carefully, especially to put by

dishes &c. after eating ; also to pack up

goods &c., when starting for a new place,

to decide in one’s mind, to be assured in

one’s mind.

the .same as 33 3f33I3.

wrft 3i33 (or 3 fT® 3 ),

^3! 3 33!3,

33! ^33,

3)T^ ^31 3)3,

3T3) t3!3,

3IS3T ^3,

the power (of any one) to go as far as ; to

be able (with genitive of subject), as in

33! 3%, I am not able.

f^3I3 (or f33T3) 3T3, labour to be the lot of a person (dative of

person), e. g., labour will fall to you, will

bo your lot.

to bo moved with indignation, lit., to have

the bosom burst.

to bo unable to see, to be moved with indig-

nation or jealousy.

33T3, 33 33T3, to be burnt up, to bo greatly burnt, to be

3 T 3 , moved with great indignation.

3)3,

to learn the truth about a thing after it has

occurred and after it has been felt, (lit. to

receive heat or warmth, as if from fire),

to feel joy in anyone’s company (especially,

when wo have heard or seen good news of

him or them) .

to look with open eyes, to understand tho-

roughly.

to act promptly or quickly ; ^^31 3 T 3 , to

act hurriedly.

•20

104

Hu'alal Kavyopadliyaya and G. A. Grierson — [No. 2,

'3’qisfsr,

to inspect thoroughly, to make signs with

eyes (frowning &c.) vigorously.

to become a Sati, to be very intent on doing

i #5r.

a thing to the neglect of manners.

JI^TTlSr,

to give oneself airs on small excuse.

*if g ^ SI ^s§sr,

oven when one is dead not to visit him.

si'^isi si^M,

to bathe on the third or tenth day after a

relation has died ; as ifftsf •I'^isf sr^rsf, ^

Sf^TSf Sf^TSf.

Section 11. Short Sentences.

i? STTfT-^

I am going, I go.

siTiT-'?^ or

Thou art going, thou goest.

sgm-%

He is eating, he eats.

^Vn-^sr or -'^^sr

We are walking, wo walk.

gsi

You ai’e moving, you move.

•^sr

They are weeping, they weep.

siiiW

I went.

Thou didst obtain.

gsi

You came.

'gsr

They will have arrived.

^si nfBsjTrr-'flft

We will be talking.

A horse is grazing or grazes.

A bullock is coming or comes.

grf T 4^fi-s:f%g

A dog was barking.

The cat ate.

gsi ^ift S3i§-'€V

You have eaten yesterday’s rice (i e.,

rice cooked the night before and

kept in water).

niaTsri

Hail (or a stone) has fallen.

<^< 4 .

^?;^T-sisr ii^si-i

The children are reading or read.

'3Sr ^^T^fl-Tf^

They were spreading.

^ ^«I7f-%

The mother is sleeping or sleeps.

srT^-%

The father has gone.

sfr^t-^T ^isr

Bring (it) for the girl or bring the

girl.

105

1890.] A Grammar of the ClhaiHsc/arhi dialect.

Thou didst dig.

Kill the he-goat.

««Mir I

Evening came (lit. became).

^ ^irr-Tf%®r 1

They were eating.

^TS-»?t )ra-T% 1

(Thou) hadst gone to market.

^rl-^ 1

It is hot (il fait chaud) ,

gi?TT sfr^^^%l

Tour girl is good.

'SSI-^T 1

It is their basket.

5JT^ 'JW 1

Ask his (or her) name.

wft^n 1

The she-goat has grazed.

The men are walking or walk.

*pft-»iT ir?i 1

Bathe in the river.

JltTT filTfr-^*|

Hail is falling.

A cloud has come.

^t3 «tf^-% 1

The washerman has washed.

^>rr 5rit ^ 1

No one is in the house.

fliq-Tfe^ 1

He (or she) had gone near his (or

her) father.

gfl »ft mfWY 1

Yeu at least will obey.

^^fr-Tf%5r i

They were saying.

^T-^Tl ^ ftffSf 1

Do not talk with any one.

w^r-flT '?t

What is in his (or her) mind ?

g»?TT qi8(

When will your elder sister come P

Call the son.

Day has broken.

TTV snt

Thou wilt go after cooking and

eating your meal.

lP?T^-wx: %

Hew many bullocks have you P

5iflIT #

It is the cultivation of one plough.

*frT-^T aiii or

What hast thou brought for me ?

The women are crying or cry.

^T-SIfT f^sr fllKTt

Do not beat the (orphan) boy.

^ »?m ^13-^

We are eating pulse and boiled rice.

ailt

Thou wilt go to husk the rice.

106

Hiralal Kavyopadliyaya and G, A. Grierson —

[No. 2,

Section III. Longer Idiomatic Sentences,

jfrT flJTI I

WIST «rS5T-% I

«ir^t >fT3 I

^Ti-# srff i

mT 511% I

^ ^ ^r?:^ 'Tf fi-^^i

?fT-^ ^fjl^-'l' ?lf sfr I

^’?fr-r?rr-% 1% n>^i

^il?T-%, SR5» Sf’^ fliff q-T, ^rax:

x;i?ft-^ I

fft I

^ -« *5»>*

«?;asT-fl^T »G *raT^ '?,

-> ^ 'S' r: «

»fK ^T fft 5rf^xiT^fT-'ff€t,

sirft t

I had gone into a market to fetch

something.

Thy mother’s brother was buying

odds and ends.

A man’s honour diminishes, when

he calumniates any one.

How widely different are true

words and false ones.

Thirst is not quenched by licking

dew.

Thy mother was saying that she

would not go.

How many boys study in this

school ?

His son’s wife was cooking and

eating.

The master of the house will

depart to-morrow at midday.

When you have felt, you come.

He was saying ‘ I am attacked

with lassitude. My mind is not

at ease, and even at night sleep

does not come.’

Thou art sleeping vei’y soundly.

Children attempt impossibilities

and arc disobedient.

In study there is benefit, and in

wandering, what is there kept ?

Thy grandfather will be scream-

ing out very (loudly) . It will

be seen.

g’^ix; You are a good man (ironically),

’^Rx; ^lTfi-% I and that poor man gives his life

for you.

107

1890.] A Grammar of fJie GhhatHsgarhi dialeet.

'sWt *TT»IT^ He is such a bad husband that he

will not listen to what is said

(to him).

His brother is sick and medicine

1 is also being (used for him).

■^9^ rft ^Tfl' There is laughing and talking

% CRT I (with one’s friends), but when

one dies does anything go (with

you) ?

^rt; «Tf %■ I Thy mother is very intent on

doing (it) to the neglect of man

ners (lit. is become Sati).

«V: f^fsfrsf »ff ’^T ’il l Come for a while at least near mo

and converse.

^ ^ See, all are coming, and music is

^T5irf-% I also being played.

^"’r fTt He is a great prater, and talks a

I lot.

^T5-Tf%*r, '^'3T The villagers came (lit. had come)

I from the field, and went away,

having eaten and drunk.

Kf?r?T m'? Last night a very large snake

issued (lit. had issued) (from

its hole.)

'll'tt. As a man will do, so will he rc-

tirr 5 I ceive. What is it to us ?

jff 1 It was only for you that we had

gone.

*1^ 31T^J I Wonderful! Nothing can be

said.

fTrf ^ 51T«T- Is it true ? Did a lamp- wick

I burn in your urine ? (a pro-

verb, on a very great man).

Jrfaqr, Do not speak lies before me. Act

51^ I as seems good to you, (lit. as

it comes into your mind).

,30

108 Hiraldl Kavyopadhyaj’a and G. A. Grierson — [No. 2,

qftsft •ft Not one understands better than

I (our) father and mother.

wrl^i ^?:rr ?fr He kept saying ‘ midday, mid-

TITft 'tl«T-arnT-% l day,’ but now it is evening, and

night is coming on.

sr€t Nothing comes from concealing,

jffk^jlt I Tell the whole truth.

*flT ^JfTVT I sold my house and home. There

I is nothing in my possession (lit.

near mo)

^sr-WST-# ^ ^T3I

^tCt, ?rw i

wm W%,

^>KT-^ ^fi-% I

*ri:^ I

<3%^ ^ 5rff f»f^ I

T5K-*rTi%^ ififT^-^T trfrf^IT^-'^t I

^pqj «raT affl^ tTT-'^«f?f

From them what is there for ns

to do. We will come to-day, and

then it will be manifest.

No one believes a liar.

From affection illusion increases

and from covetousness even

what is in (a man’s) possession,

goes away.

I had two and a quarter (lit. a

quarter more than two) rupees,

but all are lost.

No profit comes from calumniat-

ing-

All people believe a truthful

man.

Preserve kindness and affection.

I will have to depart to-morrow

when the day (sun) rises.

CHAPTER XXVII.

30 The Thenth Village Dialect.

This lively conversation deserves the speeial attention of the

reader. It is an excellent example of the stylo of talk which goes

on every day in every village between natives of the lower orders.

Note the frequent occurrence of expletives, and the way in which

35 proverbs are interwoven with the inner life of the people. The

language used is full of idiom, often untranslatable, except by a

periphrasis. — G. A. G.

109

2^390.] A Grammar of the ChhattisgarM dialect,

A Conversation, between four Villagers.

Dramatis Personce,

A (^) and B

C (v) and D (^l),

nf— 3TT, TT ffr ^3--'^ I

»IT^ WT I

^'33-%f I 331 3, 3

srt^I Tr33 1 33 3fT3 3IT3-

nr— ^3T, nr, 3#-3T wt 3r3fr-%T i nrr^t

fnnfnnt- i 33r-3^

ar-sR 3T mit i nft 3?-3ri nnrra ^

#3t I # ^ 3it 1 fnnw f%3 1

3>3rr 31 1

nr — % W 3T I 3^3^ ^ 3 3°'3rf3# §33-

3^ nrfxTT I 3(3 3t, 3, ^rr^t nfn

«rit I 33T 3 , 3 3333 ^133-% I

^3 XJT3, 3, "313 I

nr— 3(3 3, 3T3 3%-3X: 3r33-T% I

3tl#t Wrt 3T I 3'TX 3lt ttI3

^ I nriff-^ 3rT33T 31^ 3>^T

^ f33T3-3X: ^ I

3—3^ 3T, 3f, 3f%%f I 5fr-3tT 3\

3 3t3 f«r3-TTr I '37133 3 STITT,

srm, 31% 3 SII3 I 3(3

3, 3* 3l 3^ f3STTl^-3t3 37733-

T3 1 Tfr-TT %-373 337733, 3}^

^73-33 I T73 I ^31 33 1

Two male villagers.

Two female villagers.

A. — What ? B. Ton are sit-

ting silent. You said you

u ould go to the village.

I also mean to go. See,

C was also about to go. 5

But who knows if she is

going or not ?

B. — Yes, A, I do mean to go.

I’ll certainly start to-

morrow morning. Come 10

let us call at C’s house.

We will ask her also.

Come along, brother ;

don’t delay. I have other

business. 15

A. — Come along. I’ll do just

as you say. What, C,

will you go to the village

to-morrow ? See, D is

also coming. Como, D, 20

come.

B. — Hulloa, C, you were say-

ing you would go to the

village ? Won’t you go

to-morrow P My mother 25

is sick. I’ll have to buy

some medicine also.

C. — Yes, A, I’ll go. I told

you, B, (that I would).

I’ll certainly go, whether 30

any one (else) goes or

not. Hulloa, D, ymx seem

to be very high and

mighty. How often have

I called you ! and you 35

are only just come. Mercy

on us, mother ! Are you

all right ?

are ft, Jf, ^ Tf ft I

■^-^t ? ffl^rrar, ^ i

«fK I ^

JIT, aii, aix-arf

6 anr^ ^ an 1 ^ JIT,

*ft-^t a|ffnar-5f^ar

^TJin-'^n I nr-arf ^rt

affJiTaiT ^a:w-'?n JfT I aft^T?t

ain't-'* I

* — art

nt fttt,

tr-^T am ait-^ I tr-^ w

fare | sf^

15 «ft tf-^ ^it Jiiff t?f ^Tq-

€t I I

q— qr^i t, qiq-ftrsf qn-qr arrTJi-

■qn I qri fq^:<Bi* qfre-tf,

20 Jii I w* q snqf, aft^rft

ait ^it-^aii 1 qj'a SRI

■qt I

25 air— tt, JIT, nff I qirt-'qan *qar-

1 1 ana afUrff-art fret 'qt i

qiajf ft ^qitarT-t freit-tr i

q-t qfff a*-* ^at f%t-%T

qiq-qq i qr^ fret-fiT qipi^

30 ^Ta-qa qrfatt i tt fft-art

aft-qn qinTq?® qmre-t i qa

qn qt^, sn-#, gnrqntf

qnt-qa 'qt i

[No. 2,

How am I high

and mighty ? There is no

pride in me, my lady. That

is the way you talk. Well,

A, are your people at home

all right ? Well, B, you too

seem to be quite well. Why

do you keep quarrelling at

home ? What have you tied

up in your bundle ?

A. — Good. If there are a few odds

and ends in B’s bundle, what

is it to you ? Don’t chaff with

him too much, or his mother

will abuse you. (I’ll take my

oath) by my father (to it).

I wouldn’t tell a lie.

D. — Wah ! Why are you swear-

ing by your father ? What

chaff am I giving ? For all

that, 1 know (lit. as if I do

not know that) his bundle

holds parched grain and gram.

What else (should it be) ?

B. — Look, my fellow, she’s talking

of parched grain and gram.

It’s sweetmeats that are in

my bundle. I have just

bought two duds worth. I have

just bought twenty cowries

worth of muri for Babd, and

I’ll have the sweetmeats for

the way to-morrow. I always

feel unwell in that village.

But what can 1 do ? I have

to go. There are some things

to bring,

C. — 0 dear. The devil take your

sweetmeats.* Well, A, so

q— qiq qrq, frent ftr ftrat-q i

you.

Lit. May your sweetmeats do you good, — sarcastically, much good may they do

Hiralal Kdvyopadhyaya and G. A. Grierson —

D.— What, 0.

A Grammar of the Chhattisgarhi dialect. 111

1890.]

^ jn, jTk f«r^T^ »ft

srff I ^ sr i

at— «Tt ’SI *fT^ ata-#

^Tii-%1 wi ri*f^ nfk-

*jta<T-% I sfirr.sRl tr

^ sit '^TT^, ’it ^TT^I ’f-t

Ji— air aiTt, t vrti '5’n-^ wt ?fr

sirre-ax: ^ fti# i arr^t ^tswt

’^i%f I tKT I s:-t

arJit-'^-srf wfKsiT '?t, sm

'a'3s: gtl-sffsr arit i

»f?a

sft I ^sr sn arft i

^ ^ I tl, ai^sit w aift I

t( ^-sn WlfW STSf I

«R— T?\ ^- 3 ?-^ ^ I ^rrsi rii

•ai 1'^ tril'^

^>i<T-% I ir-t <fi ’fiK

wsf *11^-11?:^-% I ’t-'ft €

^^tsi sfr^ t%T i

your girl Las been marri-

ed, and you never asked

me (to the wedding).

Have you sent for your

eldest daughter this 5

year ? Wouldn’t it be

well if I too had seen her.

As they say, “There’s

something pleasant in

seeing with your eyes, 10

who’s dead, and who’s

alive.”

A. — Look here, gossip B, since

when has my eldest girl

come (i. e., she has been 15

here for long) P This

woman (C) is only talk-

ing here. How often have

I sent for her (C) ! but

she hasn’t come, not a 20

bit of her. Poor D, here,

came for her twice.

0. — What could I do, gossip,

I was too busy to come.

I’ll come to-morrow even- 25

ing. It’s now time (to

eat). There is a pond

close by here, let us all

bathe and eat our snacks.

B. — Tes, I too am hungry, 30

but I bathed (before

starting) . Fetch the cold

food. Give a pinch of

salt, for plain cold food

isn’t nice. Have a little 35

salt, A.

A. — Yes, give me a little.

There are clouds about

to-day, and one feels quite

cold. I am very fond of

B, and will give my

daughter to his son.

112

Hiralal Kavyopadbyaya and G. A. Grierson —

[No. 2,

^ I ’aiq’c w^f-

% I qtr qta i qr? ’ft

t '* <\

O I

Jt— TJiT 1 f ^

ft^i I fw*r

sri I Tfr ^ ft

giw fwsi qtTTt I 4^^

10 sfift ’auir-^i ft ifZT# 1

'?T«i ^re, ir I 7fr-^T ft ^tstt

15 mK-qK JTsrt ^Tqfi-% I ^’ar

ffl sfffi

I ^1-qi’c sTt^

*rff I ftr rft fq'^'R

20 *rff % I 'litSf «r?f ^tft, »fr

ir qrrr jt?;^ qfc^i’c-q^ i

JT— ’WTir »T?f-irT^ I qw fit I

I ?ft ^'T-ft ft^i

I qr^n-'?- i sirq

30 srff I I

*rft»rt f^ sit wf fqf ^i-

qis; pqf Jnsi ^“ft

’sisif -s:r^ I ft gfi SIR

sim-s:f%5ri s:-^ inq ^araw-

35 %i

sr-qi^f t?:’9,^Ttl 'T Jlfsr-

flt ft sffsiT^-flSf

* ^sr==

I’ll have a fine wedding. I

won’t do it this year, for I am

in debt. I have to pay my

landlord his money, and what

I’m to do for it, I can’t say.

C. — That’s it. As they say, “ not

enough oil for an itchy spot,

and he keeps a light in the

stable.” Don’t you do like

that. If it won’t be this year,

don’t trouble yourself. Next

year we’ll see about it ; when

you will be out of debt.

D. — Dear me, C, you are a groat

hand at speaking proverbs, but

you understand nothing else,

and are making a difficulty

about debts. His daughter is

also getting very old. Is it

not so (i. e., will you not see

to this). And besides marri-

ages can’t be next year. If

it won’t be this year, then it’s

postponed to the year after

next.

C. — It’s unlucky, isn’t it, dear ?

But what can one do ? It

will be the (old) story. (Let

mo see.) How does it run ?

“ His name is Moti Chand

(The Magnificent), and he

hasn’t as much lustre as is

in a seed of cotton.” That’s

what it will bo. Less than

a month ago, a cow and a

buffalo of his had each a calf,

and they’re all dead already.

He’s reaping tho fi-uits of his

sins (committed in a former

life).

D. — Good luck has left us, my love.

There are some terrible wit-

A Grammar of the Ohhattisgarhi dialect. 113

1890.]

I ^rff ^ I

7ft ^ f^TT-^ Tif:-

^"1 «i-

^icr-% I

JF— ^ <r-7n^-i ^i7n 1

Tfr Jif3 7jr§-^7:

^i?7r-% 1 ^1% 1 % %T?,

^FTTrft I ^JTi-# <fi

fa^Ri srCf I

iR— %-t, '^T^-

%i sR^ )n ^ft,

an€t I «fr wt:!

R^-%1 TTW^ ^tfti ^

srff ^ I JnTf ^Tv-

^’C'5t I

Jt— ^ WT7T-7rf ^-'^1

srfR '3t I Ar-

ches in this village. This

has happened through

some old hag of a witch.

How else could it have

been ? My son also has 5

been out of sorts for the

last two or three days,

and trouble about him is

eating me up.

C. — (As they say) “Ahorse 10

worth only fifty cowries

and (you give him) two

hundred cowries’ worth of

grain.’’ That’s true, and

it (the proverb) comes to 15

speak to you. Let the

girl grow up. Whatever

happens, where is the

poor fellow to get the

money from ? There’s no 20

calculating (the amount

of) one’s debts. The

man who has debts, knows

that.

A. — There, it’s just going to 25

be sunset. Well, come

along, friend B, we’ll see

about it. The day is sink-

ing while we are discuss-

ing. We’ll continue it 30

afterwards. Come along,

else my father will bo

angry. It’s time to tie

up the cows.

C. — Hoighty, toighty — Yes, 35

indeed, (I suppose you

think) that you have won

in the discussion. As

the proverb goes “His

name is Jabar Singh (The 40

Mighty), and he has to

lean on the ground when

114

[No. 2.

Hiralal Kavyopadhyaya and G. A. Grierson —

t wit, ^ I

Ji— wiw jilt, w, ^nt I

he gets up.” You are the

only person who can tie up the

cattle (I suppose).*

B. — Como along, brother A, come

along, or the discussion will

continue. I also am late.

C. — Well, D, dear, are you going

too ?

CHAPTER XXVIII.

Peoveebs and Riddles.

10 Proverbs.

WTW «rff, wn: ttcstk ii n

Ashing impossibilities.

He hasn’t a ladle for stirring his rice, and he is asked to flourish

a sword about. (1).

15 WTg WTT, gw wt€ 1 t >1 ^ n

Sublime audacity.

The father kills me and produces his son as a witness (in his

defence). (2).

WK-Wt WTW g^W-WT II \ II

20 False display.

Not even refuse hemp in his house, and outside he twists his

moustache (like a hatcJds-eater). (3).

Wff, ftWT 11 8 II

Extravagance.

25 Not enough oil to apply for the itch, and he must have a light for

his stable. (4).

WTrWT^, ^argiw ll 'i. li

Eeching ugliness ; pearls before swine.

A shaven mother, with earrings as big as a grinding pestle. (5).

30 wrftT Ji^fxwT gift, wwjT-wift ii ^ n

* Lit, to you only labour will occur for tying up cows.

1890.] A Grammar of the Chhattisgarhi dialect.

“ Arcades omnes, blackguards all.”

The cow-herd, the shepherd, and the toddy-seller, are rascals

all. (6).

fft stm II « II

Expellas naturam furca.

No matter how well-read (even) in prosody cow-herds may be,

they will stUl worship their twelve ghosts.

(^Ahirs are greatly addicted to demon worship). (7).

5IT^ *rff II = II

Great cry, little wool.

Named (His Majesty) Moti-Chand (Pearl-Moon), and not the

lusti’e of a cotton seed. (8) .

sif? '3t ^ II (J «

TTapa TTpocSoKtav

Named Jabar Singh (Samson), and he leans on the ground when

he gets up. (9).

irrz iTOT ii w

“ Baccy is the staff of life.”

Let him be ever so clever at preaching and praying, but how

can a Brahman exist without his tobacco pipe ? (10).

'rn v-fit-# II II

Hereditary vice.

The father unjust, the son unjust ; the fault of the one appears

in the other. (11).

317??, ?§tfi 3r^T ii ii

Empty threats.

“ I’ll strike you with a sword, and your head will tumble off.’

“ Where is your sword ? ” “In the house of the father-in-law of

my grandfather.’’ (12).

VT-TIT II 7,^ II

Cinderella dreams.

He sleeps in the dust, and dreams of Heaven. (13).

fHJiT?!, 3?: ^ fiiTr:?) II t,a ii

Be minimis curat.

An earring worth five cowries, (and he is asking) where he is

to put it (for safety). Shall I hide it in my house or indoors (tauto-

logy) ? (14).

^m-^1 II II

115

116

HirSlal Kavyopadhyaya and G. A. Grierson — [No. 2,

Family 'pride.

My father has eaten clarified batter, smell my hands (to see if it

isn’t true). (15).

Jt%Tt II It II

5 Euined.

The earnings of my whole life are lost in a swindle. (16).

^irr^-%^*rr ii ii

Not loorth it !

A horse worth ten mites, eats grain worth forty mites. (A

10 mndU is ten times five cowries. A dogdni is worth forty times five

cowries). (17).

3rt^^*T II 1,= II

Labour tvasted.

The buffalo-calf is blind, and you hobble its feet. (18).

15 ^st-% 'IVITTT, ^ II II

Undiscriminating rage.

He slips on a rock in the forest, and (in revenge) splits the

grindstone at home. (19).

■sXt, II II

20 Se adapts himself to circumstances.

When he has (wealth, he wears) a waist-cloth; when it goes, he

wears a rag. (20).

^x *r Tfr*r h ii

Counting chickens before they are hatched.

25 Neither bi-idegroom nor wedding, and he’s pounding rice for the

chhathi. (The chha{hi is the ceremony performed six days after a

child’s birth). (21).

*r II II

Unreasonableness.

30 Not a drop of oil, not a frying-pan and he is shouting for

fritters (22).

5IT=^ sf 5^1 II II

A bad workman complains of his tools.

He doesn’t know how to dance, and says it’s the pavilion which

35 isn’t level. (23).

1890.]

117

A Grammar of the ChhattisgarM dialect.

A fool.

His cows and buffaloes are dead ; so be ties the neck-log to the

goat’s neck. (A hhar'pari is the neoklog tied to a cow or buffalo to

prevent it attacking people). (24).

siTKt-# II II

A test of strength.

We know (the strength of) the Tef’/ca-worm, from (the distance

of) the garden- wall (it can run up to). (25).

rfr '3'rf^ ^sn^rr sn#) n ii

A poor man feels the harden of useless children.

When a man loses wealth, (he finds out that) one-eyed grand-

children have been born to him. (26).

nd Sira, ^^>ra ii ii

, Foolish pride.

He goes to beg for buttermilk yet hides behind him the earthen

pot. (27)

fliflKraf »iT5r ^at^i ii n

A poor devil !

He hasn’t a rag on his loins, and of course (sarcastically) he

eats betel. (28).

siT^, ^ giT n II

Just like his impudence !

Great people are being washed away by the flood, the shepherd

is saying “ ferry me across.” (29).

^ srr^, fk II n

A carpet-knight ! !

He knows warlike gestures, he knows how to flourish arrows.

“ My dear Sir, please fetch some clarified butter.” (Heroes eat

much clarified butter. The sentence is ironical). (30).

’rai tKT ftl JI§,

II II

Procrastination.

He took an hour to search for and examine the scythe, and

another hour in sharpening it ; it is already late (lit., the time is

descending), and now ho wants to tie the bandies tighter. (31).

118

Hiralal Kavyopadhyaya and G. A. Grierson-

[No. 2,

Lika from like.

As his house and doorways, so are his tatfi doors ; and as

the mother and father, so is the child. (32).

II II

5 A tree is known by its fruits.

An oil-press full of rubbish gives half oil half water. (33).

iVit, ■»:% ii ^8 ii

• ^ *

Something like absent-mindedness ! !

In Bawan’s logs a blister has burst, and in it nine hundred

10 scorpions have taken up their dwelling, (yet he does not notice

it). (See the story of Chanda). (34).

( )

2. Riddles.

% ^T^-'sra^T, Risr % i

15 ^ift wt fl3 I II ^ n

The stem is sturdy, its leaves (pan') are like Bangali betel

(pan). 'When one eats it, it is sweet as treacle, and one thinks

it a sweet Krishna. (Oopdl hhog is also a kind of plantain). Ans.

A plantain. (1),

20 ^ 'IT*! I II ^ II

The stem is delicate, the leaf myrobalan, the flowers jewels, and

the fruit plantains. Ans. The silk-cotton tree. (2).

^ si ®rr^ t si^tsit i ii \ \\

A dense set of Korai-tvees with tight tying. He who does not

25 know this, will have to prick the cart-ropes. Ans. A comb. (3).

^5i-:gisr ’t’a ^ ^ I Tft II 8 ||

An unknown tree, with a bird of brass. When the tree shakes*

the bird sings. Ans. Anklets. (4).

vi %, Ti^r %, t^i spr % i

30 wrft II 1 II

It is twisted and twirled, and sits on a mountain ; flowers and

betel are laid on it, and yet it is not a god. Ans. A turban. (5).

Mlt vqj «Tt ^*1-^’^ I

ft^t Hit "Bfl I II i II

A Grammar of the Chhattisgarhi dialect.

119

1890.]

One brother (a pumpkin) lives on the hills ; another (the

green urid) brother lives in the jungle ; another (ginger) in the

spice-garden ; and the three are all together. Ans. A pumpkin

pie. (G).

«f srff i 5

^ w *rff l ^ n « H

King of vphite, king of whiteness, in the land not born. It eats

up a hundred fruits, and with no hollow for its mouth. Ans. Hail.

( 7 ).

3jT^, TrT?T i ^ ii = ii 10

A little sparrow {Oerthia tula) hops along, and makes nine

hundred holes as he goes. Ans. A needle. (8).

'sra nlam i ii <j ii

When it gets its dinner (is oiled), it gets lean, and without its

dinner it gets fat. Ans. A pig-tail (of hair). (9). 15

Jft 3Tt, I II <,» II

Everything may burn, but the smallest garment of the old man

may not. Ans. A road. (10).

aRT'^T-^JT ZTZ \ Hif) II It II

Soft when it is unripe, hard when it is ripe. Ans. An earthen 20

vessel. (11).

aiT-flf wifi, ^ wfl, “WM afl, WTZ tfl I Jiwrfl ii ^.15 11

A black sho-goat, with a string round its neck. Come along

my little girl. It is time for market. Ans. A pair of scales. (12).

^ a;% sfJiT-nT ww, 25

w *n€l-% ^TJi-wf, w WT srrw i ^ ii ii

A rose-flower blooms, and its shadow pervades the city. It is not

in the mdli’s garden, nor does it go to the king’s palace. Ans. The

sun. (13).

SfllKT, WTTfl, ^ ZfTWTTT 1 30

'W» 3 !. WKT-Jrar u 11

Four posts (points of the compass), drums all round (thunder-

ing), tens of thousands of bullocks, two drivers. Ans. The sun

moon, stars and thunder. (14).

3?:flT SfTJII STR wfjl ffjTI wast II II

120

Hir^lal Kavyopadhyaya and G. A. Grierson — [No. 2,

An upright hom of an old bullock. It dances up and down,

straight and high. Ans. A pestle. (15).

snsT-f ST ktsjt I d xi

How is the juice filled in a small vessel fallen in front of Rajd

6 Ram. Ans. Lemon-juice. (16).

qfl, sfT-qT *ITft I n II

During the eight watches and the sixty-four yharts (i. e., all day

and night), a woman is mounted on a man. Ans. The Tul’si tree.

(rriZ’s* is feminine, and v rile sh, tree, or the mud plat-

10 form on which it is planted, is masculine). (17)

SJsmfT ¥T3 JTSr vqr I

q^Tqr-qf *151, qfn3*f qrCT I WRI II II

Sixty yards when a new-born boy, one yard when full-grown.

Thirty yards in old age ; 0 Papdit, distinguish it. Ans. A shadow.

15 (18).

wq;? qnw, ^ gw:f , *T)fT ^ 'giT i

vq< fwsMT ar'ff, uf’iSfl fqwiT II

*iTq tr, vqt vqt vqr ii ii

Six ears, two tails, ten legs, four mouths. In one mouth, no

20 tongue, O Pandit consider. Ans. At milking time, the milkman,

the cow, the calf, and the milking-pail. (19).

*g*f-^*r qiT, ts- Oiwm i

^iq n %qz-^T n n

It whizzes when it flies, and spreads its wings when it sits. It

25 kills ten thousand lives, and itself eats none. Ans. A fisherman’s

casting net. (,20) .

qrq qfi-% v% qfq, sn^-ig ww i

V qrqi^)- 5TR-%, g*i u *?s^t n ii

The father (the tree) and the son (the flower) have the same

30 name. The daughter’s (branches’) daughter (nut) is something

else. If you understand this tale, lift up your mouthfuls (and eat

them). Ans. The maJiud (tree or flower), whose nut is called k6in.

( 21 ).

TftT *iTq I *pct 'qijf jft*: qi^ ii n ?? ii

35 In the corner of your (house) is a flat cow. When it dungs,

“B-y your father eat its droppings. Ans. A millstone. (22).

qqiT ^q:qT-% xji I ii v)wTT*r ift?! g u

A Grammar of the OhhattisgarM dialeet.

121

1890.]

The rider and the horse are of the same colour. On one is the

saddle, on the other the girths. Ans, An insect called ra?4<ai)i. In

Bihar it is called godrin. It is something like a centipede. They

frequently go in couples, one on the top of the other. (2.3).

^ n n ta ii 5

It lives in the forest crooked and in disarray. Its cap is black,

and its coat red. Ans. The jeweller’s weighing-seed, Ahrus pre-

catorius. It is red with a black spot. (24).

vtif, I

witr *r*n ’^Tif n €TJn ii n 10

I cut it down in the forest, and carved it in the forest, and

brought it out of the forest. In August I let it loose, and it whirled

about (in the water) like a phdinpd-worm. Ans. A boat. (25).

jRi ^ i

sif? n II n 15

A tree of dense leaves (many days) with twelve branches

(months). Each with a bunch of thirty (fruit), and each with a

different name. Ans. Years, months, and days. (26).

A bit of wood becomes fruit on a branch apart, and your old 20

woman relishes it. Ans. Mun’gd. The hard wooden like fruit of

the horse-radish tree {Hyperanthera mm'inga), used as a condiment.

(27).

WT-% sf) ^ WTV I TiiT tf- sfra n smT-z'ii n «

My uncle has nine hundred cows, which graze by night, and 25

are folded by day. Ans. The stars. (28).

JIir*l^T, II 'ffzT II II

An empty stomach, and a tail in the family way. Ans. An

ant. (29).

?ftK siK nr %^ZTII q^tTfl II II 30

When I go to your house, I open them (take them off) and sit

down. Ans. Shoes. (30).

fn^Tt, fn^t, t-nT fnzrt ii tng ii ii

An oil vessel (to cook in) below, an oil vessel (to cover it) above,

and in it is melted great sweetness. Ans. Beesting’s milk. (31). 35

nun, i mn 'nfnni ii ii n

An earthen goat which eats bran. Beat it a little, and it cries

122 Hiralal Kavyopadhyaya and G. A. Grierson — [No. 2,

a lot. Ans. A kind of earthen drum called mandar, which is smeared

with bran and water. (32).

Sift ^ jfrr erii^r i ^Jirrcr ii ii

Where has my lord come with long beard and a broad face ?

5 Ans, A goat. (33).

'? 3 iT aif ’am n ii sb ii

Without arms, without legs, carried at the shoulder. Murder

is in its mouth, and it eats men as they stand.? Ans. A gun. (34).

10 I sfR ^ '?T*rT, II ii n

A halo like a snake, white as milk-foam, Know my riddle, or

else come to my country (and see what I mean). Ans. A neck-

ring. (35).

srff II II St II

15 No shade in a bare tree. Ans. A chauh, or square mud-

platform on which trees &c, are painted. (36).

ii ii s«> n

In a dry marsh the paddy-birds are bursting. Ans. Pop-corn.

(37).

20 ^ srJlfc^IT STTJIT f S3 ^ I

3T3 *Ttr fs*r S^tSTT^-SI II DpST II II

Seven ploughmen plough ploughs, great trouble for want of

water ;’a j()gi stands doing austerities, a tree without bark. Ans. A

temple. Seven means here several. The ploughmen are the

25 worshippers. No water is over allowed inside. It is also compared

to njogi and to a barkless tree. (38).

3rt II II tc II

A small boy who uses a load of wood for a toothpick. Ans,

Afire-place. (39).

30 I ^'T-3f ’3^ II 31^ II 80 n

An earthen bullock (the ground), an earthen saddle (the fire-

place). On it rides an earthen master. A 71 S. An earthen cooking

pot. (40).

'qil ?fpi: <ri: II II »?. II

A scum falls from above, and your mother eats it. Ans,

Hail. (41).

123

1890.] A Grammar of the ChhatttsgarM dialect.

'Sit, %t II sR'iTO II S'? n

(High up) close to heaven, close to heaven, above rings a bell

(the pods rattle). Indra Raj^l (the rain) bursts its belly, and its

owner pulls out its intestines. Ans. The cotton-plant. (42). 5

'St *r ST 'SK 1 II *nsr n n

It fruits not and flowers not, nor do its branches bend down :

and as long as one lives, one eats it. Ans. Salt. (43).

>rni MiJiw-^ n naan

The bullock grows up, and the cow runs away. Ans. A pump- 10

kin. As soon as a fruit is formed, the tendril grows forward leaving

it behind. (44).

v?r5r-ftf=, ^ i

T^Tfrsr-% 'f^TS'TT aft n liltwra: ii ai n

0 Ratan Singh, 0 Ratau Singh, continually they tie up your 15

hair (tie up the leaves in the field). (Inside you) flow pipes of

blood, and your bones ai’e heaped in two heaps (one to be chewed,

the other already chewed). Ans. Sugarcane. (45).

vit SH ar ftvrt ii arTTr-Jmr n a^ n

A spoonful of mustard seeds, which cannot be counted. Ans. 20

The stars. (46).

^frarr i ii il aa n

si ^ ^ c\

A black calf of a black cow. The cow remained behind, and

the calf ran away. Ans. A gun. (47).

fWfTrft f II II ac II 25

A tiger roars in a broken hut. Ans. The Brr Brr of a hand-

mill, (48).

CHAPTER XXIX.

POETEY. 30

1. Dohds.

Although called dohds, few of the following verses will scan.

They are commonly sung by covherds in the month of Kdtik

(October-November), about the time of the Diwali festival. As the

people sing, they dance to the music. Few of the verses have any 35

124 Eiralal Kavyopadhyaya and G. A. Grierson — [No. 2,

connexion with each other ; and still fewer have any poetical

merit. Many are the merest doggrel, with hardly even sense.

'SKI 'SKI-fl! 'fzKT ’I3K >IK || II

5 On the bank of the river is a sandal tree, at the foot of which

there is a cattle-yard. At every branch is a white calf, and the

cows have wandered beyond the grazing limit. (1).

<l-« ^l€^ ^ ft WKI « >? II

10 I saw a lop-sided hrinjal, and I saw a fat cow. T saw one

wearing a black blanket, and he is my wife’s sister’s brother. (2).

fra ^ I

SRIIT ^KT *I II ^ II

Can the leopard change his spots ?

15 You may wash indigo, but the colour is fast, nor does iron be-

come gold ; no matter how much camphor you give a crow to eat, he

will never become a swan. (3).

T n 8 II

20 God's morals are not ours.

The blue-jay eats the worm, while Ram is ever shining in its

month (its cry is “ Ram, Ram), No matter what its actions are,

my business is to adore it. (It is a sacred bird, has the entrSe to

heaven, and is worshipped). (4).

25 ^JT f SK f %, «fK-?IT 511% I

^®i f%ff sf u 1 II

Too late.

At first yon did not consider, when the hel tree grew at yonr

feet. Now what is the good of considering, for the tree is sur-

30 rounded by thorns. (5).

qiflT 'TI7K 'nWT ^ I

'nm; % '^%K ii i ii

^KI 3I1K ^-^I *«%f, ^ ftfl I

«T^K « o a

1890.]

125

A Grammar of the Ghhattisgarhi dialect.

^Trf RT5T W ^Tt, T’a II = B

^'IT S|T^ I

arf T ^TSf KT«ft II «t il

The ^Englishman is the best master. 5

Slender slender is a stick, my brother, and slender are my

limbs. Slender is my master, and his cowherd am I. (6).

Whom do I call other masters ? They are like aheap of wood.

I call the Englishman my master, who is like a pile of gold. (7).

1 came crying “ master, master.” What age is my master ? 10

Prom chewing betel his lips are red, and lines show in his moustache.

(8).

I took tyre from a black vessel,* and made a lamp of camphor

(to worship the gods). On the night of my master’s birthday it

rained gold. (9). 15

^Tsi Jin? ^T, Jaf € ’an? i

jrr«? a>%T ^r, jfNi ^Jirft 3 itj? ii %<> ii

Jin? ^TJi I

i Jift«?T J??: ii»an: ii n

Jits?^ i?^ ^'^t^T-arr, ^^5? wtk i 20

«aiPn?T ^ €fjnt j?tt ii n

’^xaT^t-JiT, aiTiRi asw «1 ji?^ i

a?jft ai’ar ^ji^ am? lu,^ ii

aiTJi at%t Jin J?TT, aiw liisna ^ai^? i

C\ J

Jira ai%T sacfT aii, ara Jin; Jax: ^n? ii «,» ii 26

Cowherds' lore.

What do I call other cows which eat pawing the ground and

digging with their feet 7

That cow I call dun-coloured, which advances rubbing itself

against us. (10). 30

I call that cow an Audh one, which gives a fine thick stream

(of milk).

Hence may the potter die who made my milk-pail narrow-

mouthed. (11).

Ganjar asks her lover, how does he climb the hill.

* The earthen pots used for holding milk are smoked, to prevent the milk

going bad.

126 Hiraldl Kavyopadhyaya and G. A. Grierson — [No. 2

Under his arm he carries a white calf, which butts with its

horns. (12).

When a man tends cattle in low ground,* his body becomes

much troubled.

5 The ring on his thinnest finger, slips up to his wrist. (13).

In front I call out ‘ beat, boat,’ behind I raise my bow.

But the cow which I call white, kills the tiger and eats its

grass. ( 14) .

10 aiT II 11

A prophet in his own country.

The sandal tree is on the hill, but fools call it hamur. They do

not recognize the leaves of the tree, and cut it down by the roots.

(15).

15 IITT I

fjresTT *t II M n

Practise virtue ; perform not austerities.

You may worship, and you may pound your body to flour

(with austerities), but, saith Kabir Das, the thirst of desire never

20 dies. (16).

Wit stf^ I

II II

There were five Piin^avas. Whose name was Jahadis ?

He who hit the mark of the fish in the pan, and won Draupadi.t

25 (17).

Tiasr i

ii ii

Three brothers, strong as Ravana, Mahiravana, and Kumbha-

karan, and a son as strong as Meghanada, peeled, and set up a pillar.

30 (18).

^ gn 'Sfrt ^ ii ^<j ii

Christmas comes hut once a year.

The Piwdli comes quickly ; and once it goes, it is a long way off

* Ndchan is low ground near a village, where rain oolleots and is impound-

ed in the rainy season.

t But this was Arjnna.

1890.]

A Orammar of the Chhattisgarhi dialect.

127

(till it comes again). Go, go, Diwdli to your home, and let tlie

spring blow up its dust.* (19).

<fTT ^Trf 11 n

Cowboys at play. 5

I was playing at (crushing pulse in) millstones, and was trim-

ming Bangali betel leaves. Your body and coat are the same,

but your appearance is all changed. (20).

-^v ii ii 10

The parrot has eaten up all the ears of corn. The straw is

tottering. Drink the milk of low-ground (pasture), after first

arranging {lit., twisting and lifting) your moustache. (21).

sEirfl 3^^-# 5iTt II II 15

Mount on the elephant Mah’manti'i, and on its forehead grasp

the goad. (Your cow) the wife of a great man, will kill the lion and

eat her lunch. (22).

'ifHm W5I sr »fT«1 1

^Tt wfw W, II II 20

The pen shakes, the paper shakes, and the letter is not sent :

when I remember (my love), my bosom bursts and my limbs totter.

(23).

w^iT «iit % ffiT i

n" rft II ^8 II 25

You make very delicate cakes of cowdung-fuel and your locks

are curly. O fair one, you are yourself beautiful. How old is your

husband ? (24).

Jiq ^ f^^T, n?! I

TTsn ^ II <;i n 30

grTKfl^I, ^t<T wfsT-'^TT \

rrft-nf ii ii

'3i^^ %, «K II ^'0 11

• The Diwall is aii Autumn festival. Phaguu is a Spring month.

128

[No. 2,

PTirala! Kavyopadliy%a and G. A. Grierson —

Laudator temporis acti.

Raja Bali went away (leaving us) without his might (lit. might

disappeared without Bhima) and Arjnna without his arrow. Books

disappeared with Sahadeva, and generosity when Karna went.

(25).

5 Amongst birds the fly-catcher is the most beautiful, and

amongst snakes the maniydrd, amongst queens Kanika is the fairest

and enchants the world. (26).

Rama’s darling was Lakshmaiia ; the darling of the Pandavas

was Bhima, Alha’s darling was TTdal. Each of these could conquer

10 both armies (in a battle). (27).

%TT-’tiTsr-*tf %TT wflKsr, i

itrpsjsf-flT ^ II II

They (pilgrims) camp amongst the plantain leaves, and bathe

n the Mahanadi. They worship at the temple of the S^avari and

15 of Narayana, where there is a fair image of the God. (28).

^1#, VT i

II II

In every lane the cowhei’ds carry staves and cry “ Whose is

the two year old ram that is going along with us ?” (29).

20 i

'^•Jcsr wiq, II II

(Hanuman says) “ What news can I tell of our Lord (Rama) ?

Hear, 0 heroic Bharata. The fair-faced one (Sita) has been

ravished, and Lakshmana (lies wounded) on the sea-shore.” (30).

25 ^VlT, ftT I

WTWT Sf ’t 'ft fk II II

Oily and sleek-haired, adorned with flowers, he marches shoot-

ing arrow-glances in the lanes. On such a man let no one trust.

He is a beggar gallant. (31).

30 fl^f, I

^^^T sRf’: %T ^5i^T ft^T, ^fft 'ft'iT II 5^^ n

On the bank of the river is a one-eyed crab, which screams out

Karon Karon. Now, one-eyed crab, what will you do ? Rheum is

flowing from your eye. (32b

35 frPcm fl^ KT-ftt l

Jl% frsiT’TT ^^ft g?t, '*11^ ftfl II II

'^TJI I

€\ _ Cy ' ^

1890.1

A Grammar of the OhhaftisgarM dialect.

129

Wedding preparations.

A man of the Kori caste is weaving silken cloth, a man of the

Kostd is weaving coloured cloth. The goldsmith is casting tinkling

anklets, the ceremonies of taking the bride home are commencing.

(33).

The Kostd woman goes in front, followed by a woman of the

cowherd caste. In the middle walks the oil man’s wife, her feet

slipping when (any gallantj looks at her. (34).

STT are 3 lift, ai^ ^aiT-^ ^ 1

are 3fra:TT^-%, T^iaraf-^ aft^ || ^> 1 , n

A house-hurning.

Burnt is the honour of my master, and his stahle-pony is dead.

The bodice of my master’s wife is burnt ; — it cost the price of nine

parishes. (35).

araii^a: |

TO 35r ^TO II II

Amantium irce.

“ You gave me tobacco, you gave me baccy, and you also gave

me hard words. To-morrow or the day after you will go to your

husband’s house, and then how will I remember your virtues ?”

(36).

II II

Sixteen horns, thirty-two hoofs, and (twice) nine, i. e., eighteen*

ears. The days of spring are come and every thing is red and

yellow, (f. e., the hoU festival is near). (37).

qrtfl ^TTT^T, WWiar 1

5^afi, Mwt arw || ||

ft*r-TO^ flTfi-ftffTi 'iTiar '^I'siTa: i

jflT wtT ^TO ^^1^^ TOa: II Si ii

■ST5JT 5iaf^-€ iflSlft, MT ^ I

t*ft afrsnr, fsTT# ii «» ii

SUd in the forest.

“ O Kararaud bird of the black forest, O Ghhachhdn bird of

the Dhavai forest, — 0 parrot of the Sal forest, worship ye the

name of Rama. (38).

* Eight cows and a cowherd have 8 x 2 = 16 horns, 8 x 4 = 32 hoofs,

and 9 X 2 = 18 ears between them.

130 Hiralal Kavyop^idhyaya and G. A. Grierson — [No. 2,

“ The all-merciful (Rama) is a garden of trees, the darling of

his parents. Fair of limb is my dearest brother-in-law (Lakshmana) ,

and dark hned is my beloved (Rama). (39).”

(So saying) the daughter of Raja .Tanaka fills her water-pot.

5 She wipes her heel dry, washes her face, and gazes at (Rama’s)

face and form. (40).

2. Dadariyas.

These also are sung by cowherds, but to a different tune. They

are specially sung to each other by young lovers when courting and

10 when they are at a distance from each other, as, for instance, on

opposite sides of a tank.

ftq-# jiWt, 1 t’a ii ii

From smoking Indian hemp I got intoxicated. I saw you, my

coaxer, in every direction. (1).

15 Jtra % I fjIsjTT 11 ? II

The cow is giving milk, and the bufialo is off milking. ITou,

O gallant smiler, coughed at (seeing) me. (2).

zxff *tt: % I fltK f^^T, »n;<T % ii ^ ii

The soldier stands and does not move away. The thirst of my

20 eyes is not extinguished. (3).

I ?fr-^T sfT ’J#, Tuft II 0 II

Fine feathers mahe not fine birds.

You weave a bordered cloth, but no one makes advances to

you. The flies are swarming about (yoiir dirty body). (4).

25 ^Tt I HIT ^flarr, wrfl-flT h n

The soldier comes, but if he talks nonsense, his captain (my

lover) will shoot him in the heart. (5).

ft^-nr tt?) i 7n< vjr aift ii < ii

I cook mongari fish in clarified butter. O friend, every word

30 you say pierces my liver. (6).

fi^T, I jiT^i II « n

By the new tank there is a rest-house. There sits a devout

woman counting her beads. (7).

^rSt-^T STTT, fsrsBT 1 ^ 'WTO 5}ir-§ II c II

35 I was cookihg, and came suddenly (out of the house). (Then

finding her lover there, she says). Where have you been these ages,

my coaxer ? (8).

*igrirr i ht w w ii e il

^ c\

1890.]

131

A Grammar of the Ohhattisgarhi dialect.

The short-tootlied elephant has a red saddle-cloth (but no

rider). On whose neck shall I throw the (wreath of) Tuscan

Jasmine? (9).

sr; ^ i sr?: ^ ii ii

The fig leaves speak not. You sit dumb (like them) and do not

speak. (10).

Vl^T, 'TTra I TTVT, ff<)t II n

My honest (husband) has run off to cut paddy (and is not at

home). For whom shall I cook my vegetables and fish ? (11).

’?RT, I *Il^-f)l5I5fT II II

To her husband.

I would keep you at home (content with) eating a handful of

grain (rather than going abroad to seek your fortune elsewhere) ; I

would keep you here, under my influence, my shampooer, my

coaxer. (12).

'(ra-ni qsift, '3i<K TflfT 1 ffl-^ WTfT n II

On your feet are shoes, and over them ankle-chains ; your bay

horse well hccomes you. (13).

JIT JfTT JIT Jirai I af%JII, aiaJI aiMI II \8 II

On your neck is a necklace, on mine a garland. In whose

power (Zft love) have you fallen, my coaxer? (14).

JIW^, ^TJf I ^int ^Ji 5IT II ?.H. II

All round the borders are the Agasti (JJdschynomena grandi^

flora) trees. In the midst the village site. Fire has broken out,

and the village of Kamar’da i^name of a place) burns. (15).

^IJ^ «l^, f^Tf^TT Sit I tTtT SUIST ^T^-Jlt, #1 tI ijt II M II

The fire is alight and the chir’chird (Achyranthus aspera) wood

burns may a maggot fall in your one-eyed eye. (16).

SlfTJIT, 10JIIJI Jfi; J3TJI I ^tT ^TT-^ T13IT, SRIT^ JIT Sim II II

She describes hem even his mare laments her lover's absence.

The mare is greedy, but she won’t eat (i. e., suffer) her bit. O

Raja, {i. e., beloved one), she does not gallop to Kamar’da. (17).

■^m-Jlf ^T, JIT-Jjf SI’ifl I ^Jltsi-^ ^T II II

With a water-vessel in his hand, and a necklace on his neck

the beautiful bird (her lover) speaks from the mango orchard

(18).

J|ST Jitsi, JISIS SII^I JIS?t JIT Sl^, ®«ISI ^I^ II l,(f, II

132 Hiralal Kavyopadliyaya and G. A. Grierson — [No. 2,

In the new pond is much mud. My water-jar (has sunk and)

does not rise. My tears are falling. (19).

1 TTfl TW % # ttT II II

A small plantain is TttH and a big plantain is herd. At the

5 time of starting take the name of Ram (i. e., say good-bye) my

beloved. (20).

^ %TT I ^T^T, fsfflT'® %TT II II

The Englishman is coming, his tents are being set up. For

whom shall I bring limes and plantains ? (21)

10 ^ I n'tT II II

Saddle the short-tusked elephant and make it go fast. Smil-

ingly invite me, the lover, whom you have entangled. (22).

1 MK-#, II H

To her lover.

15 Leap over the thorns and spikes, and come. Fill your water-

vessel with water and come in. (23) .

wzT I m-^T Ji3i^ fk II il

With gram -pottage, by the branch of the charauntd tree, long

watched I for you by the bank of the river. 124).

20 I ^rff *rff W^T, 11‘^'tll

I drew well-water in the bucket. Though I cry “ nay, nay,

coxcomb,” you fall upon my body. (25).

’Trit i fim’cfr tsri-# ii n

Wearing shoes of real cowhide, my coaxer comes circuitously

25 under pretence of(asking for) cowdung-fuel. (26).

*JT«J 1 ^T%T II II

There is a spangle on the head of the black bullock. How shall

1 come, my coaxer, for the mud (on the way is up) to (my) thighs ?

(27).

30 ^ T®T I ’trSIT, STT-'^T '^31 II II

1 boiled forty cowries worth of milk. The Raja is coming, I

have spread a couch for him. (28).

^Ilfl 'ITTT I *jVi3 II II

The door way rises, and the village c^uai'ter sinks. My coaxer

35 comes in the midst of the village quarter. (29).

313^ I *(d ^13 xm , sit it ii

A Grammar of the Chhatiisgarhi dialect.

133

1890 ]

He is cutting gi’ass for making a screen. Who knows where

Rama will cast this earth (i. e., where I am destined to die). (30).

i Tift ii n

I went to the market and bought a cocoanut. Inside its heart

is ripening (is soft). Outside it is green (and hard). (31).

SRT TI^T, >ft^r I q#t Tf? ’TiHT: #NiT II II

In the new tank is much mnd. My water (has sunk and)

does not rise ; and my loins are weak (from grief). (32).

fsi^T; qfiT^ir i «jnft titk ii n

A compliment f rom a village sioain.

At exactly midday, yon went out for water. Your waist sways

like a slim bamboo. (33).

^^ft, ^ 1 tTtt ^gi, ^TiT II ga II

This year the tamarinds ripen flat (fair but sour within). On

your mouth is mercy, but within deceit. (34).

TigT Ti^gr, Jif I Tfr-^T ii n

There is a see-saw post by the new tank. Give me a swing on

it, you who are watching me. (35).

gir-gJi, ggiT I fti^T FFTig, gsiTT; ii \i \\

Turmeric for yellow, garlic for seasoning, these things will I

ask for, as I go round the Saturday bazar. (36).

gre fftfl HfV ^*5 1 WJT-TIg, 51^ 11 R

I filled the spirits up to the top knot of the bamboo vessel. It

has taken fire, and your Kamar’da is burning. (37).

irgr gsrfiV i Tfg gf grrr Tfg )rg ii gc s

I made a wheel-ring* of soft iron. The swan (the lover) flew

away, and left the bii-d (the beloved) a corpse. (38).

giTAT fSiKr?, grm gri;-# i grir-i n ©it ii

Saying “ 1 will eat them,” I knocked down mangoes. Why

have you deceived me saying, “ I will come ?” (39).

V gg Tfig 1 gw-gj TTair, g?: grrg grrg ii a* n

My name became known as a golden ring. But, O llaja, at

the time (of need) you were of no use to me. (40).

* Our’dd is a ring fixed inside the nave of a cart wheel, to receive the axle-

tree.

134

Hiralii] Kavyopadhyaya and G. A. Gi-ierson —

[No. 2,

CHAPTER XXX.

Folk-tales.

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1890.]

A Orammar of the ChliaftisgarM dialect.

135

CHAPTER XXX.

Folk-tales.

1. The Stoey of Rama.

Das’rath, the Rajii of AjoddLa had three queens, Kaunsilla,

Eaihkei and Sutnit’ra, and also four lovely lovely sons, Ram-Chand,

Luchh’man, Bharath, and Sat’rughan. Amongst these Ram was by

far the most beautiful. While he was yet a lad, he went to

the forest with his guru (preceptor) Viswamintar, and slew several

mighty mighty demons. His younger brother, Lachh’man also

was with Ram, and also slew demons. How should this not be ?

for Ram-Chand was an incarnation of the Supreme God and

Lachh’man was an incarnation of the God Sens. Thence the

two brothers, with their guru came to Janak-pur. In this Janak-pur

was the realm of king Janak. He had a daughter whose name was

Chhita, and she was wondrous fair. Yea, the beauty of Chhita was

untenable. Now king Janak had made a vow, .saying, ‘ whoever will

break the bow of Mahadcv which is in my possession, to him will I

give my Chhita in marriage.’ On this account great numbers of

kings came from all countries, and amongst them, atso these

very two brothers, and Ram-Chand broke the bow of Mahadev

and no other king had strength sufficient to break it. Then

Das’rath also came from Ajbddha, and a beautiful wedding of Ram

and Chhita took place ; and after that Ram’s three brothers were

also married to other damsels. Thus Raja Das’rath taking with

him his four sons and his four daughters-in-law, returned to his

own kingdom to Ajoddha. Many days after this he put forwaid a

proposal to seat Ram-Chand upon his throne, but in the meantime

Kaiiikei, Bharath’s mother, became angry that he should set Ram-

Chand, who was Kauiisilla’s son, over the kingdom, and leave her

son Bharath with nothing. So Queen Kaiiikei went into her anger-

chamber, whither Rajii Das’rath followed to remonstrate with her.

There that Kaiiikei demanded the fulfilment of two boons, which

she had kept by her from before in reserve. One boon for which

she asked was, that he should give the kingdom to her son

Bharath, and the other that Ram should dwell for fourteen years

in the forest. On hearing this Raja Das’rath sat with head bent

(in sorrow) ; but when Ram-Chand-ji heard all this talk, he took

Chhita and Lachh’man-ji with him, and bade farewell to his mother,

to the king, and to other people, and took the road to the forest.

13G Hhalal Kdvyopadliyaya and G. A. Grierson — [No. 2,

^-«f >TT«r I Jt’ef tR*n-#

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15 TI^-HH-^ HK-HTH I ’CIS! fnf^H, KIH-

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gt-# ’H«rl^T-Hf ^ITH, ?y5i ^fnH i

5^ ^'^IHt II

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tr^iH TTft, ^ Q’3-Ht "^gH gniH 5iffe%r I i:i5it h^ ^hh

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HTH-f^fHH-^I Hf^H, giWK tt H^—

HiH-f^fwH |[g-3iH, H^ gfv I

h'hhi HTH-fS^filH, gifg-t HlfgiH-% %ti: II

gftt g^tgrr, h"' gRix ti5i-^k ii

1890.]

A Grammar of the Chhattisgarin dialect.

137

Thus wandering in the forest, and meeting holy men, they ar-

rived at a very distant forest. Thither came Rawana’s sister and

Lachh’man-ji cut off her nose and ears. Then Rawana’s three

brothers came with very great armies to fight, but Ram-Chand-ji

killed all of them. There Rawana heard of this, and came with

his guru Marich, who took the form of an imitation deer after which

Ram ran with his arrows. Thereupon, while Lachh’man also was

absent, Rawana (came there) disguised as an ascetic, and carried

off Chhita to his own home at Lanka. Then Ram-Chand-ji

and Lachh’man-ji wandered about searching for Chhita, and

there, in the forest, made friends with Sugrihw and Hanuman.

Tlien Ram and Lachh’man, the two brothers, took an army of

monkeys and bears to fight Rawana, built a bridge across the sea,

and, having crossed by it, descended upon Lanka. Then there was

a terrible fight, and Rawana and his brother, and his huge sons, and

all his armies of demons were killed. His kingdom was given to

Bibhikhan, and Rdm-Chand-ji taking with him Chhita and

Lachh’man-ji and his monkeys and bears, on the completion of

the fourteen years, returned to his Ajoddha, and began to reign.

2. The Story of DhoeX.

This and the following story are very popular in Chhattisgarh and

are sung in greatly extended versions. As told here they are much con-

densed.

In the land of the Fort of Naraul ruled Raja Nal. His son’s

name was Dhola and his daughtei’-in-law’s Marti. Prince Dhola

and Princess Marii were very beautiful, more than can be told.

Before their marriage the two performed austerities in honour of

Mahadev and Par’bati for twelve years, and obtained the boon

that their wedding should be fortunate, and that they should pass

their days in happiness. Raja Nal gave his kingdom to his son

Prince Dhola and said, “ Go into all lands, and visit all the four

quarters of the earth, but go not to the land of Fort Pingala,

where Rewa Malin, whom they also call Harewii, dwells with her

sister Parewa.” Now what should happen, but Prince Dhola went

into all lands, and all the four quarters of the earth, and as he

wandered, made up his mind to go towards Fort Pingala. So

Prince Dhola wont and went, and on the road met seven sisters

husking rice and asked them thus —

“ O damsels husking paddy, with pestles hung with flowers.

I ask ye, damsels husking rice, to tell where is the Malin’s house.

Ah, I am the fair Prince Dhola.”

138

Hiraliil Kavyopi'idliyaya and G, A. Grierson — [No. 2,

I gp^IT I w”'

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30 '^'isr '^m-#

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35 ^l§-%f W* ^IK ^1-^ II

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! Km ^'3 gt:qi m^fl-?fr^ %t, a* ^1^-f ^k '^ivk,

A Grammar of the Chhatiisgarhi dialect.

139

1890.]

That is to say, “ 0 damsels busking rice, on your pestles flowers

are tied. I am the fair Prince DhoM, show me in what direction is

Eewa Malin’s house.” Then the seven sisters, as they saw him,

became entranced with his beauty, gave him a stool to sit himself

upon, and giving him a vessel of tobacco for smoking, said, “ This

sister of us seven is Rowa Malin,” and thereat they pointed out 5

one of themselves. But Prince Dhola did not believe their words,

and went away saying as follows —

“ I pass through the lanes, I pass through the byeways, I pass

through the great market places.

I pass through the houses of the Koshtas (weaver caste), and I 10

look in at the windows.

Ah, I am the fair Prince Dhola.”

Again he went along the road and met some village lads play-

ing together. Then he asked them, —

“ Lads of the house, play in the house, but hear, lads, my words. 1 5

I will give ye treacle and parched rice, tell me the Malin’s house.

Ah, I am the fair Prince Dhola.”

That is to say ; — “ Lads playing in the house, I will give you

treacle and parched rice, show me in what direction is Rewa Malin’s

house.” Then the lads tempted by the treacle and parched rice 20

showed him the way to Fort Pingala. So Prince Dhola gave them

the dainties and started on his way, and as ho went arrived at where

in the land of Fort Pingala the two sisters Rewa and Parewa

dwelt in the garden of a seven-storied palace. Now the beauty of

Rewa was extreme, and Prince Dhola stood in the doorway of her 25

house, and said as follows : —

“ I open one door, I open a second, I open a third, I open a

fourth, I open a fifth, I open a sixth, I open a seventh.

Ah, 1 am the fair Prince Dhola.”

With these words Dhola opened the doors with his own hand, 30

and in the inner court sat himself down on a Tul’si platform.

Then the two lovely sisters Rewa and Parewa issued forth, and

phola addressed them as follows : —

“ Rewa and Parewa, the two sisters, are a match.

I, the youthful Dhola, am come, and in the house did I 35

weigh them.

Ah 1 I am the fair Prince Dhola.

That is to say ; “ Ah ! Rewa and Parewa, both ye sisters are

140 Hirdlal Kavyopadliyaya and G. A. Grierson— [No. 2,

wNit ^ KWi, 'tt: i

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’TTSf, Rst-R>T giRT Jfr?^ I fTRI-#

20 g»r Rp?^ W JitfaRt-^ rw ri^-#, ^-rti

•Rt^I ^RT-#, *r?RIT^, ^"tTIT®f, R^^?tR-RT I ft^-

TRT «t?T-»rT9 Ri^ar *3^ r??r i s^r

Km-# R# 'mra' ^sn-»iT ^sff wr ^t-^i Kif^^r t k^ krtt #t^i--fWK

RI'SK KRT ttftfT RP3K f^fftt Rmfl-irK^, 'Rf'3K #t^T-'f ^K-#

^T?t R^I-'^ ^RT-# R# ^Kt-RT ^Jre I TTRT-# R# RTTfl

RfKrT ^ fRSmTT KR1-# R^:?t-flT RTKI R^T ft3-

JIK^ I fTR ^ 5R> fK;*r '^Rsr RK-# QKmi RfK-# K# Rtf#^ ; —

RTTT fl RK-^I fl’K 5rr^ flTf RtK I

Ri^R RmtR «'‘#t^-'|RIK, RK-RK 5K RtJT-% iftK It

’fr#t Jm KRfl RTR #tK I

#tit Ri^ JIR KRT RKRT-#, Sff^WTf «>: II

RITt ! TRI »nf%^t RR *r^-f K9R RT# #tK-#

gR ^»tT RfR^-RK RI1R-K%R, RPST <Rt^ RRfIR f^KTRfl RURff-^"'!

1890.]

A Grammar of the GhhattisgarM dialect. Ill

ai> equal pair. I, Prince Dliola, came and recognised you in your

own house.” Then liewa Malin, seeing the beautiful Prince, said

as follows ; —

“ Where art thou going and art come, 0 Raja. What great

work hath fallen (to thy lot) ? 5

Tell me at once. My youthful Dhola, quickly explain.

Ah ! the fair Prince Dhola.”

That is to say, — “ Ah, fair Prince Dhola, whither art thou

going ? whence art thou come ? what great work hath fallen to

thy lot ? Tell me that, 0 youthful Dhola.” Then Prince Dhola 10

replied, “ I am come here into this your house, to you alone.”

When they heard so much, then Rewa and Parewa both seated the

Prince down in comfort, and gave him tobacco to drink (smoke),

and betel to eat. While he was drinking the tobacco and eating

the betel, the two sisters scattered over him yellow rice and cast 15

this spell over him, “ Let Prince Dhola live happily with us

alone, night and day, and let him never go anywhere from our

house.” This was because the sisters were entranced, when they

saw his beauty, and hence they threw their enchantments over him.

Then they held a sweet converse with him, and charmingly did 20

they question and answer, and then they applied ointment and

sandal to him, bathed and washed him, and gave him fine food to

eat and drink. Prince Dhola also became entranced, when he saw

Rewa Malin, and began to stay on there. So when night fell the

two sisters laid him in a fine bed with coverings. As ho lived on 25

there, the mutual love and affection of Prince Dhola and Rewa

Malin increased every day, and D hold’s younger sister-in-law,

Parewa, as she saw how they came together, lived there in happi-

ness. In this way twelve years passed over piiold’s (head) in

the land of Port Pingala, in Revva’s house, and then one day Prince 30

Dhola remembered his own home and said as follows, —

Twelve years ago I left my house, and no longer is my heart happy.

I Prince Dhola am grieved, am grieved ; for now memory of my

home (lit. house and doorway) cometh to me. 35

I brought ye a bodice from Fort Naranl, a bodice laced with silk ;

Now the bodice of Rewa and Parewa is worn out, and (no longer)

is my heart happy.”

That is to say : — “ Ah, Rewa Malin, from my own country of Fort

Naraul I brought you each a silk-laced bodice, and it also is worn out.

142 Hiralal Kavyopadhyaya and G. A. Grierson — [No. 2,

WT9, 9T-# 5V ^T^-%, AK!

*rff ^rjrff-% t ^^3 «iT;gT ;—

»jr*f flST f^sfrr flsr i

5 »r*r K^si g»?K li

»isr-flf f^sfTT wsf »?r5r i N*?

f K^»T-'?sTi f^'^TTfr

w?;^ sr?f sikt i

10 .

5ITNT I

^T-^ ?t> T# ^RTI f WT-^

^THTT ^TTI ^iTW Tf^^-TffW, ^ ^'TSf ^fw-^I

15 ^TTr firr Ji^g, fc^sr jt^ct jfsrff ^Vrfl f5if«jT-Jr?7f,

»fih»rT JT^TT, «n: »ffT v#l srit i nl f% i

^TfNX f®r^ *rlt %f ^'STK ?:^f •# Jif fRiTMi ftg ^ N?, nl

^ § aRK-# ^Tf»r%T I gar '^g»r

20 f% fllK aa^T aftT ^isr-# w® ^i inc

wsf arff I ?Ta ?rt ^trsr ^f%^, fft ^i fm

f^Tt ^at, «'"^r ^ ^arfj-NT ? gr, % fif)-, ^sr # ;—

25 war flsr-aif f^^fTf »jr *?»r-flT '^tt: i

«“ ?rr ^T ^if^f, II

^T-ajs anar^ ^r, snjsr-^T i

f%agi^ WTaj NanT n

30 ni^ fift wiT-»if f^t »?r*r asr, ^jit-^ ^1^-

«ifaT%f I f^ar I gif ^ fts ^gsi

afTJT^ ^«rT ^iTsiK-# »re ^•n '5i'3 ^-»if

^ fti ^rr-aJT ^lll flTa?-firT-^a;

35 -go ^ftair-'^a: ^ -i

aft-%1 fRsitT-iis ^^f%T farqrnc fta i wa

»ft g^rn w grga: >i?;9, ^#ai>-WT

^ ajl-ft-nV f% fs^Tari srff,

aJT^, I ^ afr l^ar aiKTail I

1890.]

A Grammar of the Chhatlisgarhi dialect.

143

Twelve yeai’S have I dwelt here, and now the memory of my home

cometh to me. Here no longer is my heart happy.” When they

heard these (words), Rewa and Parewa said as follows : —

“ Grieve thou not, and be not mournful in thy heart.

We Rewa and Parewa have given thee our hearts, and our

hope is in thy remaining.”

That is to say; — “0 Dhold, grieve not in thy heart, he not dis-

heartened. We two sisters only exist in seeing thee.” But he

replied, “ the memory of my wedded wife cometh to me. Twelve

years have passed and I know nought (of her). I will not

remain. I will go to mine own land.”

While here this consultation of phold was going on, there the

damsel Marti was distressed as she called the prince to mind. So

one day she said to her maid, “ twelve years have passed, and

counting the days my fingers are worn away and my eyes have

become hollow, but still my Lord doth not appear.” And the maid

said, “ I have never gone outside the house, and from here the fort

of Pingalii is eighty kos distant, so how shall I bring thee Prince

Dhola ? ” Again Marti spoke thus to all her maids, and asked them

saying “ Take care of mo, and cause me to meet my Lord,” but

all of them said “ no.” Then Marii spoke to her parrot and the

parrot replied “ I am the bird of the forest. What can I do ? But,

O Lady {lit. elder sister). Hear me

Grieve thou not, and bo not mournful in thy heart,

I am but a pax’rot, and I will bring the news of Prince Dhola.

Tear the border of thy garment for paper, and use the

collyrium of thine eyes for ink.

Write on it, ‘ Dhola come to mo for (the feast of) the Dasahra.’ ”

That is to say, — “ Lady Marti, grieve not in thy heart. I will

find a clue to Prince Dhola and will bring him. It is a few days to

the feast of the Dasahra. But do thou this ; tear the border of thy

garment for paper, and use the collyrium of thine eyes for ink, and

write in it, ‘ Let my Lord return by the Dasahr^.’ ” Then Princess

Marti did even so, and at her command the maid cut the parrot’s

chain, took it out of the cage, and gave it gU and sugar to eat.

Then the parrot at once flew up a league into the air, and Marti’s

sister Sarua (or Saru) who was sitting near her said, “ A parrot

hath no certainty. No matter how much thou cherish it, it is a

faithless bird. It hath flown away. Now what shall we do ? ”

144

[No. 2,

Hiraliil Kavyopadliyaya and G. A. Grierson —

fit 5^ <ai# ift wftfl ^tt^,

^ IT <c

ftr ^Pc'^T ^^-%T gsr ^ ^tjt^ s^t-sr 3K-»)t jt?;^,

5% ;—

tfT^w # # fttt ’Cm-WWT, #tIt ft^t I

^fx%T II

'^w, *frt-^ ^ ansrrfl i

10 «fr "III I *T^ »fr ^T TW-TTH m^rl f^-Tr?T

'3^ra?I 'jT^TWcT ^5r-»?T JTT^ l iffT 9^ w-*lf 5Tr-% W§-# I <3^1

^T^T ^3nT ^T ?z-TPr*r ; sni ^-^i tta tm ^Pch,

^ tl^I ^ 1 % 'Tfw*r, ’T-NK 5ft3

IK C\ ^

^ 5V-. - -

^^-ifT-rl^ I fT^ m

^T-^ ^ 4mjv-'^ ^rf%5r i 7ft

■* vi

f% IT ^T srH* I ir-»)t ^f^ ’ll Prat

20 MUI'rfl' I <?IS«T ’JT I til'd erl s|if^%T 1 T#

TrJT-»i^ Jitfe^i-^ ftNW '3^T5;9, «t 1 *rf Pt^^t-at 'rif^ ^^3

^Tff ft)IK«T, afji?;T-flt ^3 % ^t*I WT:

^-^T «T« t^I f% f^Tt-% ST»n Jig II

<«•

T^T ^T-% jfl? v:-^X ^ITT-flT qfxg

30 ^

fft ^T^T-%T?T ^rf^T | ^t^T-^T

^Ipig, '^'t I ^r f^^rt l€t-w fsr^

w?jri?f JIV-^ I f 9 I ^T-'^ jfr 91^ ^91-^ flTf%5r ^ | ^"^-^rT

35 ^73-% 377 TftNra JI?-%f I TR KR, «RI ^RI ^-Jl^ | ?I9 Tff

TTl^T^f^;— '

W *1 9l-9fT 9rf9« Sf 7fr-9IT '^T^ 3RT I

^ ^-911 !ST« t9l ’(I?;9T, 5| 9 “ 119% ^19 II

A Grammar of the Chhattisgarhi dialect.

145

1890.]

But the parrot descended, and hope came to both the sisters, that of

a truth our business will be done ; for the parrot said unto them. “ I

only flew up for this reason, to see how far I could fly.” Then the

paper was tied round the parrot’s neck, and the parrot said as follows —

“ First 0, Lady, accept my cry of ‘ Ram, Ram,’ while I make

four salutations (to thee).

For I am going to trace out Prince Dhola, and some device will

I make therefor.”

Princess Maru said, “ Thou, O Parrot art very intelligent.

Who else knowcth the future but thou ? Go, and return after

doing my business.” Then the parrot ciying “ Ram, Ram ” flew

up, and flying night and day came to the forest, and there on even-

ing falling, sat upon a tree. In that tree wei’e sitting twelve

thousand wild parrots, and to them the tame parrot said “ Ram,

Riim.” Then the wild parrots asked the tame parrot his history,

and he unfolded it all exactly as it was. Then the twelve

thousand wild parrots asked the tame one to become their Guru,

and to whisper unto their ears the initiatory formula. But the

tame parrot said “ I may not do this business now. It will cost

flve rupees, and will take time. I must go quickly (lit., there

has fallen quickness for me to go). At the time of my return, will

I do all this.” Thus after talking all night, in the morning he flew

away from them, and arrived at Fort Pingala, and began to oat and

spoil the flowers and fruits of Rewa and Parcwa’s garden and seat-

ing himself on a turret of the palace said this three times ;

“ Hath a flash of lightning destroyed thee, O Dhola, or the frost,

Or do Rewa and Parewa compel thee, that thou hast forgotten

thy wedded wife.”

Pi-ince Dhola was seated by Rewa and Parewa, when the word of

the parrot fell upon his ear. So under the excuse of going to the

necessary place, he rose and wentoutto the parrot. When the parrot

saw him, he began to say, ‘ Alas, Prince what hath come to thee ?

Thou hast altogether forgotten thy wedded wife. How hast thou

wasted away ? This Rewa is but the flower-girl of Princess Maru,

and yet when thou didst see her, thou becamest entranced. Ah Ram,

How has thy love and affection disappeared.” Then Dhola said as

follows; —

“ Parrot, a flash of lightning hath not destroyed me, nor the

frost.

Nor do Rewa and Parewa compel me, nor have I wasted away.

14G

Hiralal Kavyopadliyaya and G. A. Grierson — [No. 2,

flf I f^sr-flT fU trat

3RK7r-%T I I ^ nT srft sfff wif"* i ^

5^ JiT-^ qfTir^ i qxf^ i ^-«t ^

5 ’fqra I flt JT^q 5ft5 TTfl-KTXf ^Txr

'5iTrr-x;f?^ I JtT^, ^^q!-nT qxqi q qTT^

^ K^T-AT qrrr tT^ I ?iq ?fi t^T ^^3 wsr ^i-^i vx:-% finrft

f -xi?;*r t 3^-#*rT ^i-^r ^fxre, qp?% <ft ^rff

qr qiw-^ ^iq-^ qer-irrq i siw-’i

#tqrt-^ qsiq witki qtf^, qtf^ f% i;qT-^ ^ sn^

ttr I gq KT fqq qrar-Tq fqqiTq I

15 I xft stqr qqrm w-qf i fqxai-

TTt qxqi-'qx qa qrfxq, 1% ^qn-^r qrxiqq ^fire i

w-% qfqt ^fxqj xTtfxqf qrxq-^rfirq, <ft ^t-'?x: q^r-%

'qrfqq, «fr qt^T-qq q-qiT wt? ^ q qiq-% qq-iqr-^ ^xT-qf

20 q3-Jix;g 1 #tqir-^x qqtiq x qiq-qfi qiifxre, qx qit qfx qq:xr i ^qfT-qn q^

qfrnq:-qf t%r^ ;—

Xirq qxr-flt f^^T qt^, xqq flxr-qT ^TX I

25 ^q'?xr-qfi qrT%T w" ^r-^“wx, irf qx ^wtx u

^^x qx-qr qrrq^-'gr qfv-^ qtq ^t, qt ^

?qqxT-qx ^TT%f, xqxrqs'q i ^i-'qx qtrqq:-^! f’-^^'ax xw

xw qif%-^ >3%^ I »fr qq-qx sBVft-flx qsfqq axqx qixx q®nx ^qt

30 qfq^ wq-xftfqi qqx qqt qqqix xaqx-qq-q qiq qqx gq-qrx qq

qq-q ^qx fqq ftqiq qf^q i ^ q^ qq q^xqr-qx, qxq §qi-q

qqr^-qx qixq i qiq-qx ^fqq <ff q^ qqtqr qq qnfqq i ^i-qx qfq^-

# qqx-%qtq rl^i-qqx qiqx ^i-qxqr-^ qq qxq qqxxq i qiqx qrrq^-qiT

t-% q<^q xjq-xtq, qiq: qiq fqqn qfq qx^f i ^qqxx-qx q^r-

#q(x qx-qx wrIT i qxq: |qt qqt qjq-qn ’^q qxq, xiqx

^;qT-qii qq ftx q^x qiqTq-% ^fsixT-qx xiOaq, xiq q^r-^x-^

qqx ^qi qrfqq i

1890.] A Grammar of the Chhattisgarhi dialect, 147

Parrot, nothing has happened to me. I call to mind my

wedded wife three times a day. What can I do ? Rewa and

Parewa never leave me for a moment. How can I go ? ” Then

the parrot gave him the paper from its neck, and Dhola read it.

In it was written the whole affair from the first. In the mean- 5

time the parrot kept prattling much, and saying “ Ram Ram.”

Prince Dhola was a little angered, and meanwhile Parewa saw

all this and told it to RewA. Then RewA and Parewa brought

Dhola into the house. From inside Dhola began to call the

parrot, which at first did not come, but afterwards it came and 10

sat upon his thigh. When the two sisters learned all this, they

began to quarrel exceedingly with Dhola, and to say, “We will

not lot you go from here.” Then they cooked and gave him to

eat and drink, and Dhola leaving the parrot alone went outside, but

Rewa also went with him, but, on the other hand, she had taught 15

Parewa, and what did Parewa do, but she took the parrot, and began

to burn him in the fire-place. When its feathers began to burn a

little the paiTot pecked Parewa’s finger so that she let him go, and

straightway he flew away and seated himself on a turret of the

palace. Prince Dhola also observed all this, but what could 20

the poor fellow do ? He carefully warned the parrot, and wrote

this upon paper ; —

“ Grieve thou not, and be not mournful in thy heart,

I Prince Dhola will come on the day of the feast of the

Dasahra to my home in Fort Naraul.” 25

This paper ho tied on the neck of the parrot, and said “ Parrot,

go thou and say that I will also come after by the Dasahra.” The

parrot took the paper, and saying Ram Ram flew away, and came to

that place in the forest where the twelve thousand parrots and he

had first met. There he whispered into their ears the initiatory 30

formula, and became their spiritual preceptor, and early next day

flow and flow to Fort Naraul, and came to Princess Maru’s house.

When Maru saw him she began to ask him all the news, and the

parrot told her all from the beginning, his adventures on the road,

and all about Dhola and Rewa and Parewa. He then gave her the 35

paper and said “ Ram, Ram, Lady Marii, now grieve thou not.

Prince Dhola will come home by the Dasahra.” When Princess

Maru heard all this she became very joyful, and gave the parrot

excellent ghi and sugar to eat, and placed him in a golden cage.

Then she began to watch the way for Prince Dhola.

148

Hiralal Kavyopadliyaya and G. A. Grierson — [No. 2,

# ^-SR fsi^f I tP?^,

1 ?hf nfi ^Pt^, fait

w-flT 'imr flft-RTsr

10 T^T-'^T *im-)R:^, »ft IW^TTflT *rt Tp?^ I

art^T-'^'a: »r^ nt ^T-^asix-^T w?-% g^Tar-^

wVt^, ^'3'a: 'atTa: ^t-^ ara:Taw aiTTTw, ajraf aarar

'327^7-^ V'aararar wfargi ^w^-aai art^-'^a: i

15 gv-ai! ^T aiq-Tf%g | tr ^ a?^ ffx '¥2':^-% afx^

^fjiaf, qT ajTVr *t^ | 'q^?T «T 1

^a: ^aj?f gVrqx-^ 5i»?l-ajt xiarTTWI qr^T srrai-iR -aaV^ q^-^r

w#?:5ri 3p^-Ta: aafq-% q“'#t-w qiTJt qf^ara; 'jqi-# »arq-5

20 'are-rqT-^T ^Vx i ^ aRii-# tqr q^qr ^ q’ft'-qf qtNiqq

qrrPnaf, qa: qr^nr q>qiw ^-ajT «fjrq, qi^sa: ^ qiqq qaa:^-flf

qnrq i qi^aa; qa:-^ a'^ '^rfaiar i q %tw ^ wT

^ar»f qg »i<i<ai-qT q®f^, ^a?a: ^qqqagT^-flf anq:-^T-^ w® qffaq I

25 qq aft ^t asq qqq q|aiq qqrqr qtf^ qlf^q, qiqq qq q^ qta qta-^ aaiqq

f[qq ^fjiq, ^q f^q qrri wfqq ii

30 qrqq-fta: qfq-^ 5^? qq^ q^TqfT fla:, qgar qiasT qtmq qfq (qrq)

qfqq i waj qftqr-^ qqqji qiaq ^qq-qfqq I qq

q>q.*l anfi ftaY qt^ aaq-w-qq qp qf^q i q-qta qTfq # aft qrqr qqtrq

qrqq-%'‘ f% “qiqq aflf-an a^l iqrt aqV-q flft qq qiqnt ’ i qfrq-# t%

35 q-qq qqqqqqi qPfq i q qra: q€t q*qT qifq-^ qqq ^q qfqq, qia^q qq

^aqq qqrqr qqq-qT qqq-qfqq i qqr fq qrr arqq, % qrqq-

qpq ^ qqq qqqn-qi «q-qfqq qqq ^ qqq-qr

^-qq qfq qfqq, t^-% q^qrq qqq i gq qrq-q graxqT-fqrfl-qq-^

qrqiq-# ’^^f-qf fqqrr^T qqrq qq-qqq, apa qqqq qfqq f^ %Tq"l qq-qra;

qq-qf qff qq-qfqq i qifqq qrfqq qqt aqr qq-^ qa^ qt^fqq anw-

qfqq, qqq qqq qfs qrai fizqr-giq^'qq-^ ^qiq-qfqq i

1890.] A Grammar of the ChhattisgarM dialect. 149

But here (at Pingala) what happened ? As soon as the parrot

was gone, Dhola began to consider how he could escape therefrom.

Now a friend of his, who was there, gave him good advice, and on

his advice what did Dhola do, but ho sat down to play at dice with

Rewa, and as he played ho gave Rowa a roll of drugged betel to eat. 5

She became intoxicated, so that her memory left her. Parewa was

then in the garden and Pi-inoo Dhola suddenly called for a camel, and

mounting on it fled from that place, and urged the camel into a

gallop. In the meantime Parewa saw this, and showed it to Rewa,

who had come to her senses again, and the two sisters began to run 10

after the camel but could not reach it. As they went, they came to

a river, and Dhola forced his camel into it, and Rewa and Parewa

also followed and seized the camel by the tail. Then Dhola quickly

cut off its tail, and urged his camel on. When the tail was cut off,

Rewa and Parewa’s (hold on the camel) was loosened, and they began 15

to float away in the river, and floating floating they came to the bank,

and returned disheartened to their own house. There lived they

plunged in sorrow. On the other hand Prince Dhola went on and

arrived at Fort Naraul in his land, and, in his own house, met Prin-

cess Marti. Then each told the other his story, and after an 20

excellent talk began to eat and drink, and to pass their time in hap-

piness.

The Story op CnAND^f.*

There was a man named Bawan-Bir, a great hero, wise, and of a

very stout heart. For six months he lay asleep devoid of sense and 25

feeling, performing austerities, and so soirnd was his trance that no

matter how much you beat him or struck liim, he never even rose.

His name people even mention as a saying ; — “ Baw.an had a blister

on his leg, and (he did not notice that) nine hundred scorpions hid

in it — for such a man indeed ho was. His wife named Chanda 30

was very beautiful and used to live in a high palace well watched

and guarded. Once on a time what should happen but Baw'an Bir

was lying in his trance, and Cliarida saw a washerman of the village

named Lori, and fell iu love with him. Subsequently, bringing

into use panders and bawds, they also had meetings, but it so hap- 35

pened that this never took place iu any one’s house. Only out iu

the open, here and there did they sometimes meet and commu-

nicate with each other by the aid of panders and bawds.

* This is ail episode in tho Cr.aya epic cycle of Lorik, whicli will be found de-

scribed in Rep. Arch. Sure, hid., VIH, pp. 79 and ff. In the original version Cband

or Chaudaini’s husband is named Siodhar, not Bawan Bir, and the hero Lorik, not

Lori, was a cowherd, not a washerman by caste. Tho epic is sung by men of the

godld caste. G. A. G.

160 Hiralal Kavyopadliyaya and G. A. Grierson — [No. 2 >

JT^i^ "ar^, #psT, ^rm ^rm Tfsw, ’far ^

Rf^TT ^€t ^ 5Ri"^T *3^ ^IW«J ^«n 1

5 %?t--'^ an^ % gJIWT fl'^T^-^JITtT

vfsg 1 ?fr ^ i s^

jrra-ir^’WT w’f^, ^ ^ gxr

^€x:-€i%T-»?xi-^ tf^^, ^ '^XTT I gxf ^t<i-x?xr Ixjf^sr,

t I ^ fij^-flf vwxf xiT^n ^^ l ^ l ^ ^ ^i 5^-

^JfTXT 3T^ ^Tfx^, '3r<PC ^sreT STf^ ftf #Tft

gn?x: xix #Tft w^T-^r afx:<T-Tf%^, «fr

xftft-^T fk #*T-x:f%g I x: »Tt rt #Tft rrtxt rw

kf k^T^iT^-flT jft T^f ^rrijsr, '^^x: 'arxikt ^txi sitr xrff

I ^ I % giT'^t wT xfk-flT ^ xTr^mi, ^xTT, ^Tf, xa^x:,

xrt T 1 sn%f I WR xft sfTfxrg kf xrsi^ kikxji

20 ^ sf’iY ftk^ 1 #ift-^x: vx:-% xr^Vr-xjf i

?r^t '^x;^-®x: xt^ x;kg i ^frfl'-^x: t?: ^^^tx: ^ ^^ix:

^xa-i-, f^kxfT f^lw %, 'gx^T-w xfTi:^ I gxf xfixi ?r^f xirf-%

jfrs ^Tff RfXXT ^^•TT-Xxf 5^-x:f%Xf I tt«T k'^*! '^§-% #XT-X)T

25 xtfqxjT xa^x ^«rr ^%r ’^-xr ^fxre, xft '^xrax

'^T^x-flf ^RXT qurr-^ wff qt'^x 'qxxn^-% ^rx-xklx-qfT ^ft-xif

qiaj aw qfTOT ^jtt-^ ^Fxw, ^'^x q^r-qr^T-xiST-qit t^fr wqnqrf

qrqxf qx-x)T ■q’i qiTi:^ i

30 —

xiT^-% %Txft ^rxr sraxi ^=^1-% '^kTsrr qfr^ri-xkR, qx xtf

JT?:^ ^^x ■?tqx qsVx-qrr ^suxt jrx:^ i qx?:f^-'qx #Txt-^

xf^q, qf%#t «fr #T?t-'?x Jik-asr ^qrr?;^, qx wq qiq-#-cre qm q?xfi

qq ^-qfT qfr qxfqq qx^-qx qq'xj qp^x qt-qii qqjrq qsrr xrtfqqT-qr

qq-^ x-qt qxqrfqq-qx ^qi-q; qrJir-qrr qrrfqq, qqx qrr-qrx qx-qf qwxT

t?:q I qi^nq-f xpq:^ qlq-% xfqq i

xq qsxq qfxq qarq fqq f)q q^q, qiqq-ftx-TX qt qqq qqqn-qf

^q-qi sq-q-x% I qq xqr kq q^xr qjqx #r?t ^qt qx^xi qifxq f% x

^q-% fqqjx qjrqr qq qi^ sir-qxrqTq'i i qrq qrq xqf-^ qr qxq fq<

’qxqr-qx%i?r-qqTq V\q-t qm qfxq fq qi^ q fqqsx i #t?t-qqq

151

1890,] A Oraniniar of the GhTiattlsgarlii dialect.

One day Chanda sent word to Lori to come to her palace. Her

palace was vciy high, straight and long, and below were set here and

there watchmen and guards. So for them also she showed him a de-

vice. Then Lori having determined to go to the palace (went there),

and near it met the first guard composed of men. To them he gave 5

money. Then he met next a guard of cows and cattle, and to them

he gave very much fodder. Then at the third guard he saw monkeys,

and to them he gave sweetmeats and grain. Then ho came to (a

guard of) snakes and to them he gave milk. So these amused them-

selves with eating and drinking. Then Lori arrived below the wall 10

of the palace and stood, and from above, from the upper verandah,

Chanda let down a noose, by which Lori might ascend to her ; but

whenever he attempted to catch hold of it, Chanda drew it up again

(out of his reach). She thus laughed and sported, but Lon', poor

fellow, fell into a great quandary saying “ 1 have come here through 15

such great dangers, and I cannot even get up above, what am I to

do ? If I return, I have not any more money, or gi-ain or sweet-

meats, or fodder or milk with me. How am I to go ? ” Then

Chanda saw that Lori was much vexed, and no longer drew the rope,

and Lori caught hold of it, and climbed up to the upper verandnh. 20

There Chanda hid herself in another room, and Lori looked on this side

and on that, and at length when he was well vexed, he found Chanda.

Then the two spent the night in sweet converse, and slept on a bed

together. When the night was passed and morning came, Loi-i arose,

and taking money, fodder, grain, sweetmeats and milk started, but 25

in his haste he left his turban behind, and fastened Chanda’s silk

veil on his head instead. Then, as before, he used the noose, de-

scended and, in the same way after giving presents and charming

tlie guards returned to his own house .

Afterwards, another person, a washerwoman who washed 30

Chanda’s clothes, went into Lori’s house, and seeing the silken veil,

recognised it. She also asked Lori about it, and at first he concealed

the matter, but finally told her all exactly about it. She then

brought it to Chanda, and also having spoken much to her and made

her ashamed, took away Lori’s turban, and brought it to his house. 35

From that time forth that washerwoman became the go-between of

these two (lovers).

Thus things went on for many a day, and Bawan-Bir

remained still in his trance, and one day both Chanda and Lori

talked about leaving the country, and going to some other land to 40

live there. As they went on talking, Chanda urgently persuaded

Lori to leave the place and go to any where else. Lori’s idea

152

[No. 2,

Hii-alill Kavyopadhyaya and G. A. Grierson —

5?)- Tf%g, iix:

1 ^ ?fr

'SF'aT ^Trt WTT-^

eifT^, ^fT ^T^si-fh: '^-tt

10 ’g^?r-% 1 7ft Tt^w-

fir^® '^Tj.ctnJi Ji^g,

TtW fft TffSI ^^TIT

«T^ »ft flfTT #rfl- ^'37;

>^nrT 3rf wt®t,

'3^T-^ nt^-^

^^T7f 3;^T

20 '^T-% wflT I tc-srt-k

JTTTI ^^51

TtT-^ 5^^ xH^ I 5T^ TfiTf

^KsrTt thjt tt; ft^r

25 TTf’a^ ^ft

^«T7Ft?;g fqi t* jfta 7ff»r

'^qsr ^T-^T SIT, tl-^

7I7)T «'‘ft t t^-TT I "^T Tit TT^

30 ^iTi Tr?T^ '^^x:

an^ TRT

Tiff Tiif^g I sn 'r?t-€

#T^

35 ^'3x; ’^^Ti ^^Ti ^ afasi-TiT

Xlf ff 51 i Tl^t ^-afT 5IT5I-#

Ti'^ra Tf^i ^t TaT§, ftf,

fNnc-'^T^x, ’S’a xf l

40 5r?i^-f ftTT^t Jr?7i

^^x;ftTlft-%^tl ^ailft-i TITXT

^ft ■ai^ «xa-flT xr^ ^frixii

was strongly against going,

but what could the poor fellow

do, as he was fallen into diffi-

culties P Sometimes being vex-

ed, he would go up to Bawan- 5

Bir, and kick him and pull him

by the hair of his head, and

steike him with a stick and

thus try to rouse him. But

how could Bawan-Bir then get 10

up, for he was deeply engaged

in his trance ? At last when

Lori was rendered entirely

helpless by Chanda’s words,

the two determined to run 15

away.

So one day Lori and Chanda

both got up at midnight, and

departed. Outside the village

was a cattle-yard, where dwelt 20

Chanda’s uncle. Ho owned

many cows and buffaloes, and

lived comfortably in his house.

When they came there, the

uncle kept them comfortably 25

for three days, and strongly

advised Chanda not to do this,

but to go back to her own house,

and offered to give her cows

and buffaloes. But Chanda was SO

a queen, and had abandoned

her own house and husband,

what did she care for buffaloes ?

She did not heed. Hence the

two departed, and going going, 35

came to a great forest, wherein

to their good fortune was a pa-

lace full of food and servants

and every delight. They went

inside and from within locked 40

all the doors with the keys and

began to live happily.

I 890.]

15.8

A Orammar of the GhhatHsgarhi ilialect.

%TW sifTVTw

^ ^ ^ irttsTT ftfi »iT^ I

TT ^iT?r aTTfirg <5^

w «rff I 5Tt

5 »iTW I 'Tw-^ ^tr

ifr *r?:g I

?rl ^m-

10 i Tft,

?ft SR-«T ^rrr^ ^-

'3T ’T %Tfr ^ %T»T-#

'im RTT^, ^

15 sfT^i '?Tf^ I 5pr

Hor^j'-^i-^ wTT^-'i ^wrCt-w

^'t ^ fft wrrr

'* 'V

20 I »h' ^ »are-^

^T?:^ ^K-wf jwiT^r

’Sllfjw II

On the other hand what hap-

pened ? Six months passed

over Bawan-Bir in his trance,

and he awoke and saw not

Clianda in his palace. He be- 5

came agitated, and afterwards

hearing all about Lori became

exceedingly confused.* So he

started forth to trace them and

came to the cattle-yard, and 10

got full information from his

wife’s brother. Then he went

forward and came to the forest,

and from this side and that

heard news of the palace, and 15

leaimed that the lovers were

there. Then in a great rage he

tried to open all the doors, but

they were locked all round.

Lo, as every device of his failed, 20

he lamented and returned home

and began to live alone in his

own house.

* The verb is said to be derived from a crow, and means to lie

agitated or confused like that bird.

[Mr. Grierson hopes that it will be understood that he is responsible for any

mistakes in the above translations. Before, however, they were printed off, proofs

of the selections were sent to the author for revision, and he made several very

useful corrections. Ed.]

154

A. F. R. Hoernle — Copper Coins of the Sim Bynasty, [No. 2,

On the Copper Goins of the Suri Dynasty. — By Dr. A. F. Rodolp HoEENriE.

( With three Plates.)

Early in 1889 a large hoard of 8,950 copper coins was discovered

in a field, about 30 or 40 yards to the east of the old and ruined fort

(hot) of Muhammad Amin, which lies within the boundaries of the

city of Jalandhar in the Panjab.*

0\it of this hoard 1004 specimens were forwarded to me by the

Deputy Commissioner of Jalandhar, for the usual examination and

report to Government on such treasui’e troves.

A careful examination proved that most of the coins were of Sher

Shah and Islam Shah ; only a comparatively very small portion belonged

to Muhammad 'Adil Shah. The numbers are : of Sher Shah 738, of

Isldm Shdh 234, and of Muhammad ’Adil Shah 32. This, however, does

not show the exact proportions. . At first 504 coins were sent to me ;

among these there were about 240 coins of Sher Shah and the rest of

Islam and Muhammad. The next batch of 500 coins were all of Sher

Shah, especially selected for me. The real proportion of the coins of

the three kings in the hoard, therefore, is respectively about 48, 46 and

6 per cent.

Among Sher Shdh’s and Islam Shah’s coins I found a very large

variety ; especially among the coins of the former king ; and as hither-

to but very little has been made known of the Siiri copper coinage, I

have, in this paper, endeavoured to, put together the results of my exa-

mination in some detail. The most representative of the different

van’eties are figured in the accompanying plates.

About the silver coinage of the Sxlri dynasty a good deal of inform-

ation has been published ; especially by Mr. C. J. Rodgers in his papers

in the Indian Antiquary, vol. XVII (for 1888), and in this Journal, vol.

XLIX, LII, and LV ; by Mr. Thomas in his Chronicles of the Pathdn

Kings of Delhi, by Marsden in his Numismata Orientalia and by Mr.

Gibbs in the Numismatic Chronicle, vol. V, (3rd Series), p. 225. But the

only notices of SAri copper coins, that I am aware of, occur in Thomas’

Chronicles, pp. 402 and 403, where he describes two types of Sher Shah’s

dams, of which one is figured . Of this figured typo, Mr. Rodgers has

published two other mints in this Journal, vol. XLIX, p. 210. On p.

413 of the Chronicles Kce mentioned a ddm and two smaller denomina-

tions of Islam’s copper coins, but none is figured. On pp. 416, 417,

ibidem, are noted a dam of Muhammad ’Adil, and a smaller denomination

of Ibrdhim and Sikandar, without any figures ; but Mr. Rodgers has

* See letter of tlie Deputy Commissioner of Jalandhar, Jfo. B81, dated 21at May

1889,

155

1890.] A. F. R. Hoernle — Copper Coins of the Surt Dynasty.

published in this Journal, vol. LV, p. 184 (PI. VIII, fig. 4, 5), figures of

a dam of Ibrahim as well as of a dam of Sikandar.

All the coins of the hoard, which I am now going to describe, are

diims. There is not a single one of a lower denomination among them.

The copper coinage of the Siiri Dynasty is distinguished by a

strange circumstance, which, if it has been noticed, has never been

explained. Nor am I able myself to offer any satisfactory explanation.

The manual and artistic execution in the majority of specimens,

especially of Shor Shah, is remarkably good, so as to give the impres-

sion that the dye-sinker must have been quite familiar with the Arabic

or Persian characters which he engraved. Yet the legends are disfigured

by the grossest blunders, indicating great ignorance of the language in

which they are composed. Thus on the obverse the legend which ought

to run or bicJl j commonly exhibits the follow-

ing form •ioji. The {nun) of tid-dindn is generally placed

across the top of the I {alif) of !■> (n»). It may be seen in the obv. mar-

gin of fig. 2, and on the face of figs. 13, 29, 38. In fig. 17, is placed by

the side of 9 in the usual fashion. Occasionally the correct phrase is

met with, or at least what closely approaches to it ; as in figs. 14, 15

where we have (^^1 j On Islam Shah’s coins occasionally an-

other blunder is met with, viz., the foi’m as seen clearly on

fig. 28. A clue to the origin of the blunder seems to be afforded by

the obv. of fig. 16. Here we have the phrase given correctly, except

that a dot is placed over dunyd, thus j tbeJl. It is easy to see how

lb with a dot over it, might come to be mistaken for tjJ {i. e., (^),

and that thus the phrase ( ), as seen on Islam’s coins,

would arise. The first word Ibelt having been changed to the

second word was, by some not quite intelligible process of reason-

ing, or rather un-reasoning, changed to and the intermediate

j was omitted. The phrases or are absolutely

unmeaning. The word jybeJt might be read ad-dindn, as a sort of

hybrid plui’al form of din ‘ a day ’ ; but even granting such a form,

the phrase would make no sense.

Another curious blunder is very common in the legend of the

obverse area of some coins. The legend ought to run ^s>.

Instead of this form, we very often find the following w*

, or iXije as on fig. 8, or sometimes oven

These forms give absolutely no sense ; almirah is nonsense ;

156

A. F. R. Hoernle — Copper Coins of the Suri Dynasty. [No. 2,

and al-hdmiU, as the other word has sometimes been read,* is equally un-

intelligible. The error may possibly have arisen in this way (see fig. 8) :

the draftsman of the inscription had written the alif and Idm of al-

hami with elongated up-sti-okes, reaching up to ft ’ahad ; by the side of

them he had written tnlr ) and after it al-a (Kl) ; thus

But the ignorant dye-sinker copied it in the senseless fashion as

seen on the coins. The correct form however, is not uncommon,

see figs. 2, 4, 5, 6 and 7.

There are occasionally other blunders of a less striking description,

which the reader will easily observe for himself. Some apparent

blunders of this kind may be due to the fact, that sometimes the size

of the coin was too small to take in the whole legend cut on the dye.

Dams of Shee Shah.

Sher Shah, Faridu-d-din, reigned from A. H. 947-952, or A. D.

1540-1545.

1st Type ; square areas with inscribed sectional margins, on both

observe and reverse.

1, Variety : area inscriptions, as on Nos. 356 and 357 of Thomas’

Chronicles.

a, Subvariety : date on obverse area,t as in No. 356. The legends

are as given in Chron., p. 402, except that the reverse margin reads in

full AjlhLjj iSbo aJJ| ixLv The last two words iilkLc j iiDa are lost

in Mr. Thomas’ specimen. The dates and mints vary greatly. The

following mints occur in the hoard : Gwaliyar, 94 specimens ; Agra 51,

Alwar 44, Shirgarh 60, Sambhal 19. A coin of Agra is figured in

Thomas’ Chron., pi. V, fig. 185; Mi'. Rodgers has figured Alwar and

Sambhal in this Journal, vol. XLIX, pi. XVIIIa, figs. 3, 4. I now

give a figure of Gwaliyar, mainly to show the last word of the

marginal inscription ; see Plate III, fig. 1.

h, Subvariety : date on obverse margin, as on No. 357 of Thomas’

Chronicles. Dates and mints again vary. The mints represented in the

hoard are: Narnol with 128 sjpecimens, Hisar with 75. Kalpi with 20,

Malot with 16, apd Shirgarh with 3. No specimen of this subvariety

has ever been figured. I give one of Kalpi, both sides, as it shows the

* So by Mr. Rodgers in a MS. list of coins, given to the Indian Museum by

the Archoeologioal Survey. I do not know what the word al-hdmiU could mean ; and

even if it wore admissible, it would not remove the difficulty of almtrah.

+ I call that the obverse which contain the legend /f ’ahad, etc.

157

1890.] A. F. R. Hoernle — Copper Goins of the Suri Bynasty.

marginal legends comparatively well (Plate III, fig. 2). The obverse has

on the top to right ^ s bottom to left uboJt. The

revei'se reads : on top to right bottom a£1«j left

iilkL,. The several portions are not always arranged exactly in the

same way in the different species of coins ; but the whole legend

is, I believe, always the same, and reads as given above. Further,

the marginal legends are the same on all coins of both subvarieties ;

the only difference being, that in subvariety a, where the date is

not in the margin but in the area, the space thus left vacant, is

filled up with Accordingly, the marginal legends of this class

of Sher Shah’s coins (viz., type I, variety 1), when fully preserved,

run as follows, (and not as given in the Chronicles,') :

Obv. J ]

as-Sultdn al-'Adil Faridu-d-dunyd via ud-din.

Jdev. ■iijlhl asd* xll| oii

Ahul Muzaffar Jchallad Alldhu mulkahu iva saltdnahu.

In subvariety 6, the place of is occupied by the date.

Of Malot, being a now mint, I give a reverse, Plato III, fig. 3.

Of Hisdr, there are two variations. In one, the date is placed to

the right, in the other to left of I give a figure of each ; Plate

III, fig. 4 has the date to the right ; fig. 5 to the left ; the date 951

A. H. in either case.

Of SMrgarh there are both subvarieties ; some specimens have the

date on the obverse area, others on the obverse mai-gin ; the latter are

the much rarer kind. I give figures of both ; Plate I, fig. 6 has the

date on the obv. area, fig. 7 on the obverse margin to the right of fi-

’ahad. Unfortunately the latter is a bad specimen, but the date (951)

can just be recognized to the right of

Variety 2. Hew. Legend on obv. area the same as in variety 1,

but on rev. there is *U| elk instead of the mint name. The date is on

the obv. margin. No mint is mentioned. Plate III, fig. 8 shows both

sides :

Obv., Area ;

JUl^l

Margin : above

JOjJl

right

below

left

Bev., Area :

li) —

UJ slA

ji — "

aUi oik

Margin : above

I’ight [dkbo]

below "Slil e.lk

left [kUhLu

158

A. F. R. Hoenile — Copper Goins of the Suri Dynasty. [No. 2,

Variety 3. New. Legend on obverse area nearly tbe same as on

variety 1, except that it has for ; but in rev. area there is

instead of the mint name. The date is on the obverse area.

No mint is mentioned. See Plate III, fig. 9. Of this variety there are

tliroe specimens, of which one shows the obv. legend in a slightly

different form ; as shown in Plate III, fig, 10.

Areas ;

Obv.

Bev.

or tff*

ji —

in — *1

!sI_A

tjx

No. 10 14)

, A

Variety 4. New. The area legends differ considerably. There is

no mint or date on the areas. See Plate III, fig. 11.

Areas : Obv. Bev.

^ i IkJLi

I A A

There are 3 specimens of this variety, one of which exhibits a rather

different style, see Plate III, fig. 12. The rev. margin of this reads as

follows :

above <>d)| oJA

left ijtJaJLj j

helow (9)

right: apparently traces of date (?).

Obv. margin is illegible.

Note : There is one specimen of typo I, of excessively rude exe-

cution, the scrawls on which have a faint resemblance to the usual

area legends of Shor Shah’s coins. It is either a crude imitation or a

forgery ; and not worth publishing.

Type II. Lettered surfaces on obverse and reverse.

Variety 1, legends exactly as on No. 355 in Thomas’ Chronicles, that

is to say, with Sultan only (not as-Sultdn) on the reverse. There are four

subvarieties, differing only in the arrangement of the words of the

obverse legend. All have the date on the obverse.

Subvariety a, with 68 specimens, some of which show on the rev.

an asterisk or quatre-foil (as a mint mark), but most are plain.

See Plate III, fig, 13.

159

1890.] A. F. R. Hoernle— OqpiJer Ooitis of the Sun Bynasty.

Obv.

Rev.

•v

ydaj\^\

isLi* or

LLJLw

UaJLu

^ ^ 1

aSXo eJU.

iSXc oiik

The date is 951.

Subvariety b, with 40 specimens, of which some are again plain,

while others show an asterisk or qnatre-foil on the reverse. See Plata

III, fig. 14.

Obv.

Rev.

2$Lm — w

or 15^

ui It®*!

^IJaLwi

^ ^ 1

J| j eJi

eJA aUi

,>iA &U|

The obv. legend, in this subvariety at least and in the next, has

clearly ad-dunyd wa ad-din (not al-din al-dinanf

Subvariety c, with 10 specimens ; the legends which give the full

name of Sher Shah, are arranged as follows ; see Plate III, fig. 15.

Obv.

Rev.

•H® i-

jilaJljjl

,j,J| UoJi

J -HP

• <tU|

1«(

This coin is dated 951 ; and has the ohv. legend in proper order ad-

dunyd wa ad-din.

Subvariety d ; with 6 specimens ; the legends are the same as on

subvariety 6, but are arranged as follows ; see Plate III, fig. 16-

Obv. Rev.

As on subvariety b. jkAJ

Iw (JaJLw

ASXo &l!(

(Xlsw

Variety 2, in every respect like variety 1, except that the reverse

160

A. F. R. Hoernle — Copper Goins of the Suri Dynasty. [No. 2,

legend has as-Sultiin, for Snltan. There are four subvarieties, differing

only in the arrangement of the words of the revei’se legend. All have

the date on the obverse.

Subvariety a, with 39 specimens, some of which show on the re-

verse an asterisk. The legends are arranged as follows, see Plate IV,

fig. 17.

Ohv. Dev.

IkUl

iihe dill eJi.

In some specimens <*111 is omitted from the rev. legend ; Plate IV, fig. 18.

Dev.

ist"

lkl~.J|

Subvariety b, only one specimen ; the legends are arranged as

follows ; see Plato III, fig. 19.

Obv.

As on subvariety a.

jylkLJl jjU

ddo -A

Subvariety c, with 2 specimens ; the legends are arranged as

follows, see Plate IV, fig. 20. The obverse shows the mint mark of a

svastika. The date is 950 A. H.

Obv. Dev.

As on var. 1, subvar. b.

d>Xo AiJ|

This is a rather artistically made coin.

Subvariety d, with 3 specimens ; the legends are arranged as in

subvariety c, but the obverse gives the full name of Sher Shah Faridu-d

din. See Plate IV,’ fig. 21. The date is 951 A. H.*

* Mr. Eodgers, in a MS. list of coins, sent to the Indian Mnsenm, apparently

describes a specimen of this kind (No. 212 of the list of 1886-87). He reads the

obverse: “fi'ahad al-Amir al-Hdmi Fartdu-d-din wa dindn, 950, mint HisSr.”

None of my specimens give a mint j and all read ad-dunyd, not dindn.

161

1890.] A. F. R. Hocrnle — Copper Coins of the Suri Dynasty.

Ohv. Dev.

As on var. I, snbvar. c.

«Slc <dJ|

The as of as-Sultdn is not visible on the figured specimen, but is

perfectly distinct on the two others, in other respects less good, speci-

mens.

Variety 3. This is a quite new variety, which has never been

published. Both obverse and reverse legends are enclosed within a

double marginal circle, the inner lined, the outer dotted. On the

reverse both mint and date are given. There are three subvarieties.

Sribvariety a ; with 7 specimens ; the legends are arranged thus ;

see Plate 111, fig. 22.

Ohv.

Dev.

J l.y J»

ilJ| oJA

oJl Oo

, ih,.)

.1 .!>.

Jl»l| UaJLJl

.J.

J- '

^ d •

aiw U

The mint is Bidntl on all specimens ; the date is either 950 or 951

A. H. The exact arrangement of the obverse legend is difficult to re-

produce in print. The letters are some what blundered.

Subvariety b, with 10 specimens ; the legends, so far as reproduce-

able in type, are arranged as follows ; see Plate IV, fig. 23. The mint

is Diana, the date 951 on all specimens.

Obv.

jSkJt

( oJt ) lijJl y|

Dev.

*JU| oJA

Sd I 1-^

AXwt b

Subvariety c, 2 specimens ; the legends are arranged as follows ;

see Plate IV, fig. 24. The mint is Bidnd, and the date 951, on both speci-

mens.

162

A. F. R. Hoernle — Copper Coins of the Suri Dynasty. [No. 2,

Rev.

tilts ^UaJL«

lii a

141

4lLm 13

Variety 4. This is also a quite new variety, which has never been

published.* There are 6 specimens, none of which is quite perfect ;

the best is shown in Plate IV, fig. 25. They bear no date ; the mint

is Qil’ah-Shirgarh. The legends run as follows :

Ohv.

JjUJ)

»t S,

alii oJA

The ohv. reads : as-Sultdn al-'Adil Sher Shah kJiallad Alldhu saltd-

nahu ; the rev. Ddru-?-zarb Qil'ah Shtrgarh.

Variety 5. This, too, is a new variety, hitherto unpublished.

There are only two specimens, neither of whom is quite perfect. The

mint is Kdlpl, the dates 950 and 94*. The legends run as follows.

See Plate IV, fig. 26.

Ohv.

Rev.

jylkJ 1(

s.U\

14* tP

The ohv. reads : As-Sultdn Ahul Muzaffar Sher Shdh al-'Adil ; the

last line is illegible.

Rev.

ijJJ

liS — ?

Ohv.

aJUI

aU|

j — »Ji*it

4^a}| _j IjjoJl ji\

DIms of Isl/m Shah.

Islam Shah reigned from A. H. 952 — 960=A. D. 1545 — 1552 ; his

other name was Jaldlu-d-din. With the exception of type IV, none of

* I think I have seen in some MS. list of Mr. Rodgers a coin of this kind

mentioned. But I am not sure.

163

1890.] A. F. R. Hoernle — Copper Goins of the Suri Dynasty,

his coins, in the present collection, gives any mint name ; nor have I

ever seen any other coin of his that gives a mint.*

Type I, square areas with inscribed sectional margins, on both the

obverse and reverse. This is a quite new type, which I do not remem-

ber having ever seen noticed. It has certainly not been published.

There are 6 specimens, none of which unfortunately is very perfect.

On five of them the legends are arranged as follows, see Plate IV, fig. 27.

Ohv.

Area :

Bev.

Area ;

jy !sl —

«1J|

Sections : illegible. Sections : illegible.

One specimen is arranged thus, see Plate IV, fig. 28.

Ohv.

Area : “H®

Bev.

Area : I

j(Lw jiA

<idJ|

Sections: 953 below. Sections: below;

others illegible. >^1 eJi to left ;

others illegible.

It would seem, that this type of coin had the date on the obverse

margin, but gave no mint. The obverse area-legend roads : fi 'ahad al-

Amir al-Hdmiu-d-dinu-d-din, which is a curious blunder; but the double

din is quite distinct.

The reverse area reads : Islam Shah (bin) Sher Shah Sultan Mtallad

Alldhu.

The obverse sections gave the date, and, if they followed Sher

Shah’s fashion, probably read as-Sultdn al-’A'dil Jaldlu-d-dunyd wa ud-

din.

The reverse sections would appear to have read, as on Sher Shah’s

similar coins, Abul Muzaffar Jchallad Alldhu mulkahu wa sultdnahu.

Type II. Lettered surfaces on obverse and reverse. The legends

are exactly as on No. 363 in Thomaa' Chronicles ; but the words are

* It would seem, however, that a mint does occasionally occur. Mr. Rodgers, in

a MS. list of coins given to tho Indian Museum by the Arohmologioal Survey, notices

one coin (No. 220 of 1886-1887), apparently a variety of type II, as giving the mint

Malot,

164

A. F. R. Hoernle — Copper Coins of ths Surt Dynasty. [No. 2,

differently arranged on different specimens. Accordingly there are

several varieties, of all of which I shall show representative speci-

mens, as none of them, I believe, have ever been figured. The date is

always on the obverse ; and no mint name is given.

Variety 1, with 108 specimens; the legends are arranged thus ; see

Plate IV, fig. 29.

Obv.

V i

<iar alw

Rev.

y \

Most of the specimens show mint-marks of one kind or another.

The specimen here figured bears a twig. On some specimens the word

bin is placed at the right-hand side, over Islam.

Variety 2, with 72 specimens. The legends are arranged thus : see

Plate lY, fig. 30.

Obv.

As above.

Rev.

JjLi plUwl

APLc AlJf 0>l:x

Many of them have asterisks, quatrefoils, etc. as mint marks on the

reverse. In some specimens the date is placed thus

oJ| oJ|

Variety 3, with 15 specimens ; the legends arc arranged thus ; see

Plate IV, fig. 31.

Obv.

As above.

Rev.

jsU«

a1J| 0.1a

Some specimens have mint marks on the reverse. One specimen

has the blundered legend for

Variety 4, with 27 specimens ; the legends are arranged thus ; see

Plate IV, fig. 32.

165

1890.] A. F. R. Hoernle — Copper Coins of the Siirt Dynasty.

Obv.

As above.

Rev.

— .aif

^dJ| ijlA ijj

jul b Lo ^

Variety 5, with 5 specimens ; the legends run as follows ; see Plate

V, fig. 33.

Obv. Rev.

As before,

) th I.VJ

]sLm

«JU| oJi^

I w ^

Of the last woivl suUdnahu only a faint trace is visible. The words

Shah and bin which should follow Islam, are entirely absent on all

specimens, though it is possible that they may have fallen just outside

the face of the coin.

Variety 6, with 4 specimens ; the legends run as follows ; see Plate

V, fig. 34.

Rev.

m .-i

Obv.

As before.

Lblw

[ 4SJUj J aJUi oJLL

^ &iyaiA,9 ^ J

Variety 7, with 1 specimen only ; the legends are arranged as follows

sec Plate V, fig. 35.

Ohv. Rev.

As before ;

date 953 (?)

lit" ^^1

lit.

*SXe

JkJLvf

[Ajjf

Variety 8, with 2 specimens ; the obv. face is crossed by two parallel

lines, which take the place of the etter « — of the usual obv,, and which

arc intersected with a trefoil mark. The rev. legend appears to be

intended t\)r the usual one, but it is much blundered and hardly intclli-

166

A, F. R. Hoernle — Copper Coins of the Suri Dynasty. [No. 2,

gible. The date is 956. This is a quite new variety, I believe. See

Plate V, fig. 36.

Obv.

Variety 9, witR 3 specimens ; they are of a miscellaneous kind,

each differing from the other, and none agreeing with any of the prece-

ding varieties. They aro, however, in a too imperfect state to bo de-

scribed or figured. As far as one can see, the legends of obv. and rev.

are the usual ones, as appearing on varieties 1 — 7.

Tpye III. New. Also lettered surfaces, but the legends differ

from those on type II. There is only one specimen, and that unfor-

tunately not quite perfect. The legends, as nearly as can be represented

in type, run as follows. See Plate V, fig. 37.

Obv.

Rev.

JobJl

liooJl

Rev.

As usual,

but illegible.

The date on the obv. is cut away ; and the end of the legend is

blundered ; the word still visible might be read but for the dot

which seems to turn it into

Type IV. New. Also lettered surfaces, but the legends differ from

those on types II and III. In point of execution, moreover, the coins of

this type form an exception, their style being extremely crude, and their

legends difficult to read. I give them, as they have been read by Mr.

Rodgers, to whom I showed them and who informs me, that ho “ read

them first about six years ago.” But, I believe, they have never been

published.* They are now shown in Plate V, figs. 38 and 39. There

are five specimens. The legends run as follows :

* In a MS. list of coins, given by the Arohajological Survey to the Indian Mnsonm,

Mr. Eodgers notices two specimens of this typo, Nos. 362 and 364 of 1886 — 1887.

167

1890.] A. F. R. Hoornle — Copper Goins of the Siiri Dynasty.

oHJlJl

Obv.

Bet\

diJUo |«lLwt

J iijjl .ijA

Instead of perhaps (j'lt'Jl should he read, as on some

specimens there is a distinct dot over the

The mint, as read by Mr. Rodgers, is Buhdndiyah. I am not

satisfied as to its correctness ; nor can I identify the place. Mr. Rodgers

suggests that it may be intended for Ludhiand.

On the reverse, Mr. Rodgers reads (^j (bin) what I road Shah ; viz.,

the cross bar. There is a distinct » he at the end of the bar, on the

left side ; and I am satisfied that my reading is correct.

Dams of Muhammad Shah.

Muhammad Shah reigned from A. H. 960 — 964 = A. D. 1552 — 1556.

He bears also the name of ’Adil Shah, which is found, however, only on

his silver coins. (See, however, below.)

Type I, lettered surface on obv. and rev. ; the legends exactly

as on No. 366 in Thomas’ Chronicles, except that on all my specimens

Abul Mujdhid is given as the ‘ kunyat ’ of the king, instead of Abul

Muzaffar, as Thomas has it. Both kunyats are occasionally used by

the same king. I have brought forward several other instances in this

Journal, vol. LII, pp. 212—216. Mr. Rodgers, in a MS. list of coins,

HOW in the Indian Museum in Calcutta, also mentions a coin of this

type of Muhammad Sluih with the kunyat Abul Muzaffar. All the

specimens in the present collection, however, show the kunyat Abul

Mujdhid. As, I believe, no coin of this type has ever been figured, I give

an illustration of it in Plate V, fig. 40. It is dated 961. Its legends

run as follows :

Obv.

V L5’

)jl.i 0,^.^

AkU Ail I iXU.

1G8 A. F, R. Hoernle — Indo-Sassanian Goins. [No. 2,

Foi' tlip sake of greater completeness I may here add two types of

Muhammad Shah’s dams, of which there are no specimens in the

present collection, but of which Mr. Rodgers notes one specimen each

in his MS. list of coins, given to the Indian Museum in Calcutta by

the Archaeological Survey (1886 — 1887).

Type II, square areas with inscribed sectional margins, both on the

obv. and rev. Mr. Rodgers reads the area legends (No. 229) as follows :

Ohv. 51 1

Bev. j^\}^

The mint Gwaliyar is given on the rev. area ; the date was probably

given on the obv. margin, as on the corresponding coins of Slier Shah.

But the marginal legends are not given by Mr. Rodgers. Thomas, in

his Chronicles, No. 367, also mentions Gwalior-struck coins, but as he

says that they are similar to coins of type I, it is not clear whether his

coins and that of Mr. Rodgers were of the same kind.

Type III, to judge from Mr. Rodgers’ description of this coin (No.

227), it has on the obv. a square area with inscribed sectional margins,

and on the rev. a lettered surface. The legends, as he gives them, run

as follows :

Obv. area ; J

Margins, not read.

Bev. *>3x1 <XlJ| islA

This is the only instance, known to me, of the use of the title

’A'dil on copper coins of Muhammad Shah.

Noie on certain Indo-Sassanian Goins found in M&rwdrd. — By Db. A. P.

Ruuolf Hoernle.

(^With a Plate.)

As the Plate V, prepared for the preceding paper on the Siiri copper

coinage, affords sufficient space, I take this opportunity of publishing, in

its lower half, representative specimens of the Indo-Sassanian coins on

which I published a full report in the Proceedings for November 1889,

and which I suspect to have formed an issue of the Hunnic leader

Toramana, on his conquest of a portion of the Sassanide kingdom of

Persia. For further information I must refer to that report. Fig. 41

and 42 are specimens of Class I, variety 1, subvarieties a and b, showing

an imitation of Firuz’s head in fair execution. In fig. 43 I have added.

1890,] A. F. R. Hoernle — Ne^v or rare Hindu and ’Muhammadan Coins. 1G9

for the purpose of comparison, a genuine coin of Piruz (from my own

cabinet). Figs. 44 and 45 ai-e specimens of Class I, variety 2, sub-

varieties a and b. These show the imitation of Firtiz’s head in crude

execution ; in fact, but for the existence of the specimens of the first

variety, it would be impossible to recognize any likeness to Piriiz. The

two subvarieties only differ in the relative position of the star and

crescent on the reverse ; in subvariety a the star is on the left, and in

subvariety b it is on the right side. Fig. 46 shows a specimen of Class

I, variety 3, being an obverse with the moustached face. Fig. 47 is a

specimen of Class II, which bears a barbarian head in the place of the

imitation of Piriiz’s head.

P. S. Since writing the above, 1 have come across, among a lot of

half-forgotton coins of the Society, five specimens of this Indo-Sassa-

nian type. They were marked : “ Received January 1871 ; five undefined

silver ; donor Dr. Newman.” With the exception of one which belongs

to class I, variety 1, they are in a very indifferent condition.

The Marwar coins have, as usual, been distributed under the provi-

sions of the Treasure Trove Act ; selected specimens having gone, among

others, to the British Museum and the Asiatic Society of Bengal.

On some new or rare Hindu and Mjihammadan Cows. No. II. By Dk.

A. P. Rudolf Hoernle. {With two Plates.)

The first paper under this heading was published by me in volume

LVIII of this Journal for 1889. I published in it two gold coins, of

Paramarddi Deva and Vira (or Bala) Varmraa respectively, which were

found among a lot of 506 coins, collected by BR)U P. C. Mukherji, on

special duty with the Archa3ological Survey, and which are now de-

posited in the Indian Museum in Calcutta. A short classified list of

the Biibii’s collection was published in the Presidential Address, in the

Proceedings for February 1889, on page 65. I now proceed to publish

the more detailed account which was promised in that address.

The collection contained (besides a very large number, more than

a third, of illegible and useless specimens) coins of the following

classes : 2 Roman, 2 silver V enetian, 8 copper Bactrian, 22 earlier and

later copper Indo-Scythian, 5 silver and 6 copper Guptas, 3 silver

Saurashtrian, 2 copper Valabhis, 3 silver punched, 75 old Buddhist and

107 old Hindu copper (including 42 of the Mitra, 16 of the Datta and 25

of the so-called Satrap series), 1 copper Yaudheya, 17 silver or copper

170

A. F. R. Hoernle — On some new or rare

[No. 2,

Indo-Sassanian, 1 silver Arsaside, 1 silver Sassanian, 7 gold and 1

copper Ratlior and Oliandol, 2 copper Kashmir, 5 copper early Rajput

(Bull and Horseman type), 6 copper early Pa^han, I copper Kangra, 1

copper Malva, and 4 modern coins.*

I shall only notice those which are either new, or for other reasons

notewoi-thy.

Among the Roman coins is one of Gallienns (A. D. 253 — 268), of

impure silver, and probably a forgery, as it has a blundered legend on

the obv., IIVID CD for IMP. CP. The reverse has VIRTVS AUGG,

and shows Gallienus and his son Saloninus standing face to face, holding

conjointly a small globe on which is a small figure of victory. Compare

the medallion described in Num. Chron., (New Series), Vol. VII, p. 6,

pi, I, fig. 3. This coin was obtained at Bombay.

Among the Bactrians, there is a copper coin of Soter Megas, like

that in Br. Mus. Cat., pi. XXIV, fig. 5, and perhaps in rather better

condition. It shows on the obv. the head of the king, fillettod, to

right, apparently without any legend. The rev. shows a drapped

figure to front, apparently standing and holding a spear in each hand ;

or it may be the enthroned Zeus as on the coins of Hermaeus and others,

the ‘spear’ being the side-posts of the throne. Of the rev. legend

there only remains ...... AEY BA2IA Thoi’e is probably a second

specimen of this same coin, but there is nothing distinguishable on it,

except... GTHP ... on the reverse. I believe this is a rare coin ; and I

am not sure that its attribution to Soter Megas is correct.

There are, further, among the Bactrians two silver coins (dupli-

cates), the attribution of which I do not know. I believe this coin is not

now, but I do not remember having seen it published. Accordingly I

have shown it in Plato VI, fig. I. Obv., helmeted head, LAECA; rev.,

quadriga and MPO . Both specimens are from Bombay.

Both V ENETIANS are of silver, on the whole of the same type. But

one is of mere silver-foil and excessively ci’ude execution, with no appa-

rent legends, and is probably a forgery. The other, a silver ducate, is an

exact counterpart of one published in the Num. Chron., Vol. VI, (third

Series', pi. V, fig. 98 ; with the exception, however, that the name of

the doge, along the left hand margin, is not Dandolo, but some other not

quite legible name. Silver ducates of this typo began to be struck from

the time of Enrico Dandolo (A. D. 1192 — 1205).

Among the Indo-Scythians, there are two copper coins, a NANA

PAG of Kanerki and a ‘king’s bust’ (as in Brit. Mus. Cat., pi. XXVIIT,

* The nmnbera and classification differ slightly from those given in the Address,

on account of some useless specimens having since been excluded, aud some others

re-classified.

Hindu and Muhammadan Coins.

171

1890.]

fig. 9) of Hverki, of types only existing in gold. It would seem, there-

fore, that these two coppers are ancient forgeries, the gilt of which has

worn off.

There are also a small copper Hverki, of the ‘ elephant-rider ’ type,

and three small copper Bazdeo, of the ‘ S'iva and Bull ’ type. These

are well-known types, but neither of them, I believe, have ever been

published. They are shown in Plate VII, figs. 1 and 2. They are

miniatures of the cori’esponding coins of the ordinary size, as in Brit.

Mus. Cat., pi. XXIX, fig. 2 and fig. 14, or Ai’iana Antiqua, pi. XI,

figs. 4, 7. The Bazdeo weighs 51,61 grains.

There were no gold coins among the Indo-Scythians ; and those

extant were all obtained at Mathura.

Among the later Indo-Scythjans, there are two which on the whole

show the typo of the coin figured in Ind. Ant., vol. I, pi. XXXIV, fig.

13 ; but in the present case, the medial cross-like symbol, on the obverse,

is flanked not (as there) by tw'o curves, but by two tridents. The re-

verse has the usual ‘ S'iva and Bull.’ Weight 67.67 grs. See Plate VII,

fig. 3. They are from Mathura.

Among the Gupta coins, which are all of the Surashtrian type, are

two copper forgeries, portions of which are still well covered with

silver. See Mr. Smith’s remarks in his Coinage of the Imperial Guptas,

in the Journal R. A. S. for 1889, p. 144. These forgeries are said to

have boon obtained at Kanauj.

To the Gupta class I am also disposed to refer the coin of which I

publish three figures in Plate VI, fig. 9, 10, 11, and which, I believe,

is a quite new typo. There are three specimens, all of copper, and all

in rather poor condition. One side is utterly unrecognizable in all

three ; on the other side (the obverse ?) they all show three figures

standing, a king with two attendants, dressed in tunics or armour. The

king, in the middle, facing front, holds up something in his right hand.

The attendant to his proper left, holds the royal umbrella over him ; the

attendant on his proper right holds a spear or standard in his right

hand. In fig. 11 the king and the attendant to his left can be seen,

■while in fig. 10 the king and the attendant to his right are seen,

also the umbrella over the king. Pig- 9 shows all three figures together,

but they are difficult to distinguish. I would attribute these coins to

Chandra Gupta II, of Avhom coins of the ‘ umbrella ’ type, both in gold

and in copper, are known to exist. See Mr. Smith s Coinage, pp. 12, 13,

91, 138. In the latter coins the king has only one attendant on his

proper left, holding the umbrella over him.

The two Valabhi coins I am disposed to refer to this class, because

they closely resemble certain silver coins of the ‘trident’ type, which

172

A. F. R. Hoernle — On some new or rare

[No, 2,

are usually attributed to tlie Valabhis (see E. Thomas’ paper in J. R. A. S.,

vol. XII (Old Series) and Smith’s Coinage, p. 137). These general

characteristics are those of the Surashtrian group of coins. I believe,

copper specimens have never been published. Obv., head to right,

covering the whole surface of coin ; rev., trident snri’ounded by an

imperfect marginal inscription. Weight, 29.30 and 23.97 grs. From

Bhavanagar. See Plate VII, fig. 4 a and b.

Among the Rathor and Chandbl coins were those two of Para-

marddi and Vira Varma which I have already mentioned. In this class

— to judge from its general appearance — I would also place the copper

coin which I have figured in Plate VI, fig. 7, though I am unable to

read it satisfactorily. Curiously enough the legends on the two sides

seem to be identical, and to run as follows : —

JI ^ ^ g\o\vi\jn]da cha

^ ur ^ ra na pra na

o ^ * de

There was one coin in Babu P. C. Mukherji’s collection, of which

I can make nothing. It is shown in Plate VI, fig. 8. The obverse

shows two busts side by side, one rather smaller than the other. The

reverse has what looks like 1 and B with a kind of ci’oss betw'een them,

occupying about three-fifth of the surface of the coin ; below them and

separated by a line are four much effaced letters, of which only the third

is somewhat distinct and looks like the old Nagari ai ja, but may be a

capital E. The coin was obtained at Mathura.

I now proceed to describe the other coins figured in Plate VI.

Figures 2 — 5 all are Gupta gold coins, received from Mr. Rivett-Carnac

for publication. Fig. 2 is a so-called Ghatotkacha of the usual type,

and it is only shown in the plate, because it is a rather well preserved

specimen. Its weight is 115, 6 gi'ains. On what is probably the true at-

tribution of these coins, see Mr. Smith’s Coinage, pp. 74 — 76. Fig. 3 is a

Samudra Gupta of the ‘ battle-axe ’ type, published for a similar reason.

Its weight is 113, 7 grains. Fig. 4 is the Chandra Gupta II, of the

Class II A ‘ archer ’ type, referred to by Mr. Smith in the Addenda to

his Coinage, p. 158. On the reverse the goddess is shown with her right

leg flat, while the left is raised and supports her left elbow. Usually

she is represented with both legs crossed flat. The weight of this coin

is 123 gi’ains. Fig. 5 is the Chandra Gupta II, of the ‘combatant lion’

type, also refen-ed to by Mr. Smith, ibid., p. 1 58. The legend on the

obverse runs along the margin from the right to the left, but only its

concluding portion, on the left, is legible. It is ‘ clever in

killing lions.’ Of the preceding letter only a portion is preserved, and

it looks like a subjoined ® ta or ^ ya ; it might be Wf bhutta ‘ valiant,’

Hindu and Muhammadan Cuins.

173

1890.]

w vdmchhya ‘desh-ed,’ or some such word. The reverse legend is

the usual ‘ with the power of a Hon.’* *

Plate VI, fig. 6 is the unique gold coin of the Bengal Sultan Jalalu-

d-din Path Shah, mentioned in the Presidential Address, p. 66 of the

Proceedings for February 1889. It was obtained from Malduh, were it

was found by a common man, washed out of the ground by the rains.

It reads as follows :

Obverse : lylhl^j ^il\

Reverse i j

^ !sti qj*** (if'l

The legends may be translated thus :

Obverse : The SultAn, who is enlightened by the light of the Chosen

(and) the Divine, who is entitled ‘ Sultan of those who are devoted to

vigils and contemplation ’ ;

Reverse: The Shaikh, who waits on the Qadam Rasul, Jalalu-d-

dunya wau-d-din Abul Muzaffar Path Shah, the son of the Sultan Mah-

mud Shah. (Coined from) the Revenue of 890.

Jalalu-d-din is said to have reigned from 886 — 893; see this Jour-

nal, vol. XLII, p. 281. The coin is dated 890.

Qadam Rasul is the name of a famous place of pilgrimage near

Dacca (see ibidem, p. 284). Another is said to be near Cuttack. The

inscriptions of Baba Salih (ibid., p. 283) always speak of two such places.

It is probably the slirine near Dacca that is intended on the coin.

On the silver coinage of the Siiri a good deal of information has

been already published, especially by Mr. Ch. J. Rodgers ; see ante,

p. 154. Still a collection of coins, received in September 1889 from the

Government of the N.-W. Provinces, enables me to add a few novelties.

Slier Shah is profuse in the variety of design of his rupees, and it

may be well as a matter of convenience, for the purpose of reference,

to bring them into some definite classification. I would suggest the

following :t

TYPE I, two square areas with marginal sections.

Variety 1, areas single-lined, date and Nagari name on obv,

area ; as-Sultdn al- Adil on rev. area. Common.

* Mr. Smith in Coinage, p. 88, has tho remark : A. 0. has two coins of Chandra

Gnpta “ killing lion,” under the ‘ lion-trampler ’ type.” But they would seem to be

the same as that now published.

+ The references in brackets are to published specimens. 1 regret that the

Brit. Mas. Catalogue is not available to me.

174

A. F. R, Hocrnle — On some new or rare

[No. 2,

Subvariety a, without saltanat, and without mint. (Chron.,

No. 361 ; Ind. Ant., vol. XVII, pi. I, fig. 2, 14 ; Mars-

den. No. DCCXXX.)

Subvariety h, with salfanat, and with mint on obv. margin.

(Ind. Ant., ib., pi. I, fig. 3, 5).

Vaeiett 2, areas single-lined, date and Nagari name on obv.

area, mint on obv. margin ; but as-SuUdn al-Adil on

rev. margin. Common.

Subvariety a, date on top. (Chron., Nos. 344, 352 ; Ind.

Ant., ib., pi. I, fig. 4, 6.)

Subvariety b, the same, but thin and broad. (Chron., No.

363.)

Subvariety c, date on left side. (Ind. Ant., ib., pi. I, fig. 13,

pi. II, fig. 17).

Subvariety d, date at bottom. (Ind. Ant., ib., pi. I, fig. 1.)

Variety 3, areas single-lined, date on obv. area, mint on rev.

area, Nagari name on obv. margin. (Chron., No. 354).

Very rare.

Variety 4, areas double-lined, date, mint and Nagari name on

obv. margin. (Ind. Ant., ib., pi. I, fig. 7 ; probably

Chron., Nos. 345, 346, 347). Rare.

TYPE II. Two circular areas, with circular margins.

Variety 1, areas single-lined, date and Nagari name on obv.

margin.

Subvariety a, no mint. (Chron., No. 348, pi. V, fig. 179 ;

Ind. Ant., ib., pi. I, fig. 8, 9; Marsden DCCXXXIII).

Common.

Subvariety b, the same, but thin and broad. (Ind. Ant., ib.,

pi. I, fig. 12, 15). Rare.

Subvariety c, with mint on obv. margin. (Chron., No. 350;

Ind. Ant., ib., pi. I, fig. 11). Not uncommon.

Variety 2, areas single-lined, Nagari name and mint on obv.

margin, but date on obv. area. (Ind. Ant., ib., pi. I,

fig. 10). Rare.

Variety 3, areas double-lined, date and Nagari name on obv.

margin, but mint on obv. area. (Ind. Ant., ib., pi. II,

fig. 16 ; probably Chron., No. 349). Very rare.

TYPE III,' Lettered surfaces, no margin. (Chron., No. 343).

Unique.

TYPE IV, square coin, lettered surfaces, no margins or sections.

(Ind. Ant., ib., pi. U, fig. 18). Very rare; perhaps forgeries.

The main distinction between the two first vai’ieties of type I is,

Hindu and Muhammadan Coins.

175

1890.]

that in variety 1 the title as-Sultdn al-’A'dil is placed on the area, hut

in variety 2 it is placed on the margin. Neither Mr. Thomas nor Mr.

Rodgers seem to have recognised this fact, as in all the specimens of

variety 2 which they have published, they omit to read as- Stilt an al-

’A'dil on the rev. margin ; see Chron., pp. 396, 401, Ind. Ant., vol. XVII,

pp. 65 — 67. The fact is, that in the majority of coins of this variety,

by some unlucky change, that section which contained the phrase is

entirely or almost entirely lost. But in order to place this point beyond

dispute, I now publish a specimen, in which the section referred to is

intact. It belongs to subvariety c, with the date on the left side of the

area. Weight, 172.37 grs. See Plate VII, fig. 5. I have only seen

two specimens which had this particular section intact, though a large

number have passed through my hands.

I may here note, that the Nagari names on the Siirl coins, pub-

lished in the Indian Antiquary, vol. XVII, pp. 65 — 67, are mostly mis-

read. For example, on No. I (p. 65) the name reads ^ gi'?, not

; on No. 3 ^ not ^ ^ ; so also on No. 6. On

Nos. 8, 10, 16 it is not UHN. On No. 7, the Nagari name is not on

the reverse (as given on p. 66), but on the obverse margin. On No. 6

it is entirely omitted (on p. 66), though it stands on the obverse area

(pi. 1, fig. 6) and roads ^ The top-curves of the f- vowel are

here omitted, so that they all look like «- vowels ; or rather, I should say,

the top-curves are run into the cross-bar above the Nagari ; this is also

the case in No. 1 (pi. I, fig. 1).

There is a great variety observable in the spelling of the Nagari

name. As a nile the dental s (^) is used, thorrgh occasionally the pala-

tal s (n) occurs, especially in the word Sri (^). Sher is spelled com-

monly ser (%x:), often sir (€1t), I’arely siri (€tT]’). Shah is usually in

spelled sah (^^) or sahi ; sometimes sdlii (^Tf%), rarely sah (^).

I have only met with one instance, in which S'ri is repeated. It is shown

in Plate VII, fig. 6. This is a specimen of type I, variety I, subvariety a.

Weight, 172.93 grs. The Nagari portion runs thus : ^ ^ (or

perhaps WT Jrr€]’) St Si Ser Scihi. Another point woi’th noticing in this

particular coin is the extreme crudeness of execution in the bottom

section of the obverse marginal inscription. The right hand section

still shows clearly enough J ; accordingly I suppose that the rude

scrawls in the bottom section are intended for ; though perhaps

they may be meant for for the parts of the legends in

the several sections do not always follow one another in proper order

(see e. gi., Ind. Ant., vol. XVII, pi. I, fig. 14). But the curiosity is

that, m'th the exception of tlie bottom section, the rest of tlie legends

in the areas and sections should be so fairly well executed.

17G

A. F. R. Hoernle — On some new or rare

[No. 2,

Til Plate VII, fig. 7, I give a rupee of Islam Shah with a curiously

blundered Nagari name. It seems to read ^ or ^ TT?,

probably the latter ; but the H (or g) of and ST? differ slightly

from the w; of ^ by an additional stroke, which would seem to take the

place of, or indicate the omitted vowel X. of TWTW and the omitted

vowel '^T of But it is hopeless to account for the ignorant vagaries

of the dye-sinkers of those times ! Its weight is 171.71 grs.

In Plate TII, fig. 8, I publish a new type of rupee of Muhammad

Shah ’A'dil. It has square areas with marginal sections, and a Nagarf

name, like his ordinary rupee ; but it gives the mint name Jhiisi on

the obverse, and the date on the reverse area. Jhiisi is now a small

place close to Allahabad. Weight, 170.71 grs.

Areas : Ohv.

IkJLwi

ai)|

Bev.

111 *J| Jl

*-lJl -Wj

[l] It®

Margins : illegible.

top :

left :

bottom :

right :

^ lj|

1 illegible.

Since writing my paper on the copper coins of the Siiri dynasty

(ante, p. 154), I have accidentally come across a lot of half-forgotten

Suri coins of the Society. I am able, from it, to add another variety

and subvariety to my former list of dams.

Plate VII, fig. 9 gives a subvariety e, to type II, variety 2 (ante,

pp. 160, 161). The date is 948. Weight 317.15 gi’s. The legends are

arranged as follows :

Ohv.

Sev.

Ihl^l

Plate VII, fig. 10 gives a new variety of type II. It is, therefore,

variety 6 (ante, p. 162). The mint is Kalpi, the date 94*. Weight

307.00 grs.

1890.] Hindu and Muhammadan Goins. 177

Obv.

Rev.

'u.

«JU|

IkJLs^f

i(Li ylaj

ailJsiw aiXo

I may also take this opportunity to give figures of two half-dams

of Sher Shah and one of Islam Shah from the Society’s collection, as

a matter of convenience ; for, I believe, figures of them have never

been published. They are simply miniatures of the coiTosponding

dams.

Plate VII, fig. II gives a specimen of Sher Shah’s half-dam of

type I, variety 1, subvariety b. See ante, p. 156, and plate III, fig. 2.

The mint is Kalpi ; and the date, on the obv. margin, barely visible, is

95*. On the ohv. margin with the final placed across the

alif of 6, is clear. Weight 152.86 grs.

Plate VII, fig. 12 gives a specimen of the same king’s half-dam of

type II, variety 1, subvariety a. See ante, pp. 168, 159, and plate III,

fig. 13. The date is 951. The obverse reads clearly with

the placed as above. Weight 156.01 grs.

Plate VII, fig. 13 gives a specimen of Islam Shah’s half-dam,

of type II, variety 2 or 3. On the reverse falls outside

the face of the coin ; so also the date on the obverse. The die, used for

these half-dams, was evidently the same as that for the dams. Weight

153.09 grs.

I may add, that I found among this lot of the Society’s coins, two

curious forgeries ; viz., imitations in copper of silver rupees of Sher

Shah and Islam Shah, which they resemble in size, thickness and

design. One is an exact counterpart of Sher Shah’s rupee, as shown

in the Indian Antiquary, vol. XVII, plate I, fig. 14, the other of Islam

Shah’s rupee, as shown ibidem, plate II, fig. 29. Their execution is not

very good, hut quite as good, as the silver originals. They look like

old forgeries, intended to he silvered and passed as rupees. There is

now no more any trace of silver to be seen on them. Their weight is a

little short of that of a rupee, which would allow for the silver coating.

Among a lot of rupees, lately received from Gurdaspur, in the

Panjab, I found two of considerable interest. One is a rupee of Nadir

Shah, struck in Peshawer in the year 1160 A. H. See Plate VII, fig.

14. It is similar to those published by Mr. Rodgers in the Numismatic

Ghronicle, vol. II (third Series), pi. XV, fig. 2, 3 ; but its date is his-

178 A. F. R. Hoernle — On some new or rare [No. 2,

torically noticeable, showing that Nadii’ retained his hold on Peshawer,

at least, till the year before his death. Weight 173.86 grs.

The other is a rnpee of somewhat doubtfal attribution. It shows

the title of ‘ Shdh Jahan the Second ’ (Shdhjahdn sdtn) ; and for this

reason, I was disposed to ascribe it to Rafi’u-d-daulah, who is commonly

known as Shahjahan the Second. But being doubtful, I referred the

coin to Mr. Rodgers. Ho informs me, that he also possesses a specimen

of this coin, which ho also had hitherto attributed to Rafi’u-d-daulah.

But he now prefers to attribute these coins to Shah ’Alam I, who, he

says, in the beginning of his reign, called himself Mu’azim Shah, — a

name that occui’S on the coin. The coin is dated on the reverse in san

ahad joins, ‘ the first regnal year ’ ; on the obverse it has *** 9 A. H.,

which would agree with 1119, the first year of Shah ’Alam’s reign.

The mint is Tattah. I believe, my coin and that of Mr. Rodgers are the

only two specimens at present known to exist. Neither is in perfect pre-

servation, and I give them both in Plate VII, fig. 15 a and b. Weights

175.76 and 176.47 grs. respectively. Mr. Rodgei’s reads the verse on

the obverse as follows :

Obverse ; sl-* * j y, ej cufiA y

With regard to one of the coins (No. 3), described in my first

paper (see ante, p. 32), I have to make a correction.* At that time, I

believed it was unique or at least unpublished. In fact, however, it

had been twice published before ; once by Mr. Delmerick in this

Journal, Vol. XLIV (for 1875), p. 126 (pi. IX, fig. 4), and afterwards

by Mr. Rodgers, in the Proceedings, A. S. B., 1879, p. 179 (pi. IV, fig. 11).

Mr. Rodgers was kind enough to point this out to me ; and I much

regret the oversight. With the evidence of these two coins before me,

I agi’ee with Mr. Rodgers, that that particular coin should bo attributed

to Tughlaq I. I was misled by the title al-Miitawakhil 'All Allah, which,

I 8upj)osod, might have been assumed by Tughlaq, in allusion to the

comtemporary Khalif. Now it was the Khalif Abi ’Abdullah who

bore that title, and who reigned, with an interruption of several years,

from 763 till 808 A. H. ; see Chronicles, p. 258. And his date only

agrees with Tu gh laq II. However, the date on Mr. Delmerick’s coin

decides the question. It shows clearly the number twenty,

and though the unit and hundred figures are indistinct, it certainly

places the coin somewhere between 720 and 729. This only agrees

with Tughlaq I, who reigned from 720 — 725, but not with Tughlaq II,

* This coin, as well as the others from the Hoshangabad find, noted as xiui<iae,

are now phiced in the British Museum, London.

Hindu and Muhammadan Coins.

179

1890.]

who roigned 790 — 791 A. H. Tughlaq I’s title al-Mulatuahkil 'Ali Allah

may be compared with the title al-Mutawahkil 'All ar-Bahman, which

was assumed just a century later, by Mubarak Shah (824 — 837 A. H.)

and afterwards by the Lodi kings (Bahlol, Sikandar and Ibrahim) ;

see Chronicles, pp. 333, 358, 366, 376 ; and also by Islam Shah, see ante,

p. 167.

With regard to the Kumara Gupta gold coins of the ‘ peacock ’

type (Mr. Smith’s Coinage, p. 105) it may be worth noting, that on the

specimens of the variety a there are two peacocks on the obverse,

whom the king is feeding ; and not only one, as all the descriptions

which I have hitherto seen would seem to imply. On a specimen in

my own collection the fore-part of the bodies of both birds is quite

distinct, and even in the autotype figure, published by Mr. Smith

(pi. Ill, fig. 1), the head of the second bird is quite distinct, behind

the front-one. In the specimens of variety /8, however, there appears

to be only one bird.

ERRATA.

Notes on a Buddhist Monastery at Bho( Bdgdn, Journal No. 1, 1890.

Page 62, line 26, read Udasinas for Udasis.

2 „ or „ ro.

17 put ’89 after Jannary.

31 read TTfll for

8 put 4 after Sagara.

9 & 10 read Dasnami (having ten namea) is the collective name

of the followers of these fonr disciples, for Dasnami

(having ten names) is the name of these four disci-

ples and their followers collectively.

21 „ Upanishads /or Upanishats.

2 from foot read pretension for prentension.

„ 10

.. 6

„ 9

„ 16

.. 3

.. 17

.. 4

„ 16

last line

line 1

.. 6

„ 14

„ 2 & {

„ 35

contains „ contain.

,, „ „ places „ place.

,, ,, ,, 94 ,, 95.

read Him /or him.

„ allow them to /or allow to.

from foot reod had rendered for has rendered. ‘

„ „ ,, occasion „ occassion.

reod Bengal for Bengel.

predilection for predeleotion.

entrusted „ trusted.

Brahman, and said /or Brahman, said.

M. Amiot ,, Mr. Amiot.

confectionery „ confectionary,

gave him dismissal „ gave his dismissal,

whom devotion for whose devotion.

hospitality

consecrated

Messrs.

hospitability.

consecrated.

Mr.

JOURNAL

OF THE

ASIATIC SOCIETY OF BENGAL.

Part I.— HISTORY, LITERATURE, &e.

Nos. Ill & IV.— 1890.

Notes on some of the symbols found on the punch-marked coins of Hindu-

stan, and on their relationship to the archaic symbolism of other races

and distant lands. — By W. Theobald, M. R. A. S.

The coins to which these notes refer, though presenting neither

king 8 names, dates or inscription of any sort, are nevertheless very

interesting not only from their being the earliest money coined in India,

and of a purely indigenous character, hut from their being stamped with

a number of symbols, some of which we can, with the utmost con-

fidence, declare to have originated in distant lands and in the remotest

antiquity.

In these symbols we may detect the forms which early men in the

infancy of our race, adopted to give expression in a visible shape to their

conceptions of the unseen, and to embody the crude but very widely

spread beliefs which their speculations on such problems enabled them

to evolve.

The coins to which I shall confine my remarks are those to which

the term “ punch-marked ” properly applies. The ‘ punch ’ used to

produce these coins differed from the ordinary dies which subsequently

came into use, in that they covered only a portion of the surface of the

coin or ‘ blank,’ and impressed only one, of the many symbols usually

seen on their pieces. They differed moreover in the appearance pro-

duced, since as the punch was smaller than the coin, each device

appeared to stand on the coin in a depressed area of its own, round,

square, triangular, polygonal, or whatever was the shape of the punch

182 W. Theobald — Notes on some of the symbols found on the [No. 3-4,

employed. It likewise followed that one symbol thus comes to overlap

and obliterate an earlier one and hence the difficulty of always deter-

mining what symbols really occur on a coin, which has undergone many

applications of the “ punch.” These coins may therefore be considered

as forming a class by themselves of indigenous origin, though sub-

divided into an earlier issue of round or oval pieces, and a later one of a

rectangular form, to which the name of ‘ domino coins ’ from their shape

has been applied. From the gi’eater wear and corresponding loss of weight

which the round coins have experienced. General Sir Alexander Cun-

ningham (whose opinion on such a question may be regarded as final)

considers that the round coins were as I have stated, issued and in

current use, before the introduction of the rectangular pieces ; and also

that about one-fourth of the existing punch-marked coins are round,

and three-fourths of the rectangular pattern. Small gold coins of this

class are known, and there was also a copper currency as well, but

the great bulk of these coins which has come down to us is silver.

Some coins are formed of a copper blank thickly covered with silver,

before receiving the impression of the punches, and this cotom porary

(if not time-honoured) sophistication of the currency is found to occur

subsequently in various Indian coinages, in the Grneoo-Bactrian of the

Panjab, the Hindu kings of Kabul, and later still in various Muham-

madan dynasties of the peninsula. The plating is extremely well

executed and of the most durable character covering the edge of the

coin as well as its surface. I was for some time at a loss to know by

what means this was efFected, so long ago as 500 B. C. perhaps, but I

am told that a bright copper ‘ blank ’ dipped into melted silver would

become coated with that metal, and this I have little doubt was the

plan followed. By this means a number of copper ‘ blanks ’ thrown

into a ladle of melted silver and well stirred about, would all come out

ready for the impression of the die or punch, and it is possible that

‘ blanks ’ thus surreptitiously prepared may have been introduced into

the royal mint, and there struck with genuine dies, and the coins thus

prepared substituted for an equal number of genuine pieces.* For most

* As these plated coins are clearly of cotemporary date with the rest and

fashioned from dies of precisely the same character as those employed on genuine

coins, it seems by no means an undue or far-fetched assumption if we regard these

pieces as a portion of those very coins (or identical in all respects) which the Brahman

Chanakya, the adviser of Chandra Gupta “ with the view of raising resources,

converted, by re-coining each Kahapana into eight, and amassed eighty Kotis of

Kahapanas", Mahawanae, quoted by Thomas, 1. c., Num. Orient, p. 41. These

same kahapanas or karsh^panas, were of course the coins now under consideration,

and it seems a very just estimate to take eight plated copper ones as the number

1890.] T unch-marked coins of Hindustan, ^c. 183

of the infoi’mation embodied in tliis paper as regards the history, weight

and value of these coins, I am indebted to the writings thereon of Major

General Sir Alexander Cunningham whose investigations may be said

to have exhausted the subject, and for other information and a know-

ledge of several symbols not contained in my own collection I am under

obligation to Mr. E. Thomas, whose article on Ancient Indian Weights,

in Numismata Orientalia I have freely consulted. One thing which is

specially striking about most of the symbols representing animals is, the

fidelity and spirit with which certain portions of it may be of an animal,

or certain attitudes are represented. The sketch may be rude and imper-

fect, indeed it must bo so from the limitations under which it was executed,

but in moat cases there is not much doubt as to the animal intended.

Man, Woman, the Elephant, Bull, Dog, Rhinoceros, Goat, Hare, Pea-

cock, Turtle, Snake, Fish, Prog, are all recognisable at a glance. Some-

thing of the same sort may be recognised in the stiff and angular hiero-

glyphics of Egyptian sarcophagi, and Assyrian frescos and carvings,

and to go still further back into the dim past, we find the salient

features of the Mammoth, Reindeer and Horse, rudely engraven on the

implements in use with primeval man.

In a work entitled “ Antique Gems and Rings ” published no

longer ago than 1872 we find the author the Rev. C. W. King, M. A.

giving expression to the following opinion concerning the ancient coin-

age of India (Vol. I, page 86). “ It is universally acknowledged that

the inhabitants of the Indian Peninsula derived the use of coined

money from the Greek subjugators of Bactria, and that the earliest

Hindu pieces exhibit evident traces of being imitations, their rudeness

increasing as their date descends, of the Grceco-Bactrian currency.”

Undoubtedly this opinion was in the main hold by Wilson and

Prinsep before the materials for forming a correct judgment were gathered

together, but this statement of Mr. King’s affirms what is directly

opposed to the truth, since the square coins in both silver and copper

struck by the Greeks for their Indian possessions, belong to no Greek

national type whatever, but are obviously a novelty adopted in imitation

of an indigenous curi’ency already firmly established iu the country.

which mif]rht be produced by ‘ conversion,* from a genuine silver one. There is much

too that may bo urged in support of the plan adopted by the Brahman, as these

coins till thoroughly worn were in look and finish equal to those composed of silver

throughout, and far more honest and pleasing to look at than the petty German

currencies of debased silver, which were so common daring the first half of the

present century till the Fatherland assumed her just place in the comity of nations

and these wretched little principalities and duchies with their horrible currencies

were swept away.

184 W. Tlieobald — on some of the symbols found on the [No. 3,

Major General Sir Alexander Cnnninghara who lias irretragably esta-

blished this conclusion in his essay on the coins of Alexander’s successors,

adduces several arguments which may hero be briefly recapitulated.

First, there is the historical record of Quintus Ourtius, who describes

the Raja of Taxila (the modern Shahdhori, 20 miles north-west from

Rawal Pindi) as offering Alexander 80 talents of coined silver signati

argenti).” Now what other, except these punch-marked coins could

these pieces of coined silver have been ? Again, the name by which

these coins are spoken of in the Buddhist sutms, about 200 B. C. was

‘purana’, which simply signifies ‘ old ’, whence the General argues that

the word ‘ old ’ as applied to the indigenous ‘ karsha ’, was used to

distinguish it from the new and more recent issues of the Greeks.

Then again a mere comparison of the two classes of coins almost of

itself suflices to refute the idea of the Indian coins being derived from

the Greek. The Greek coins present us with a portrait of the king,

with his name and titles in two languages together with a great number

and variety of monograms indicating, in many instances where they

have been deciphered by the ingenuity and perseverance of General

Cunningham and others, the names of the mint cities where the coins

were struck, and it is our ignorance of the geographical names of the

period that probably has prevented tlie whole of them receiving their pro-

per attribution ; but with the indigenous coins it is far otherwise, as they

display neither king’s head, name, titles or monograms of any descrip-

tion. In place of these last we find a great variety of symbols some

distinctly Sivite, others Buddhist, others planetary, others relating to

Aryan mythology and all, or the majority at least devoted to some esoteric

allusion. It is true that General Cunningham considers that many of

these symbols, though not monograms in a strict sense, are nevertheless

marks which indicate the mints where the coins were struck or the

tribes among whom they were current, and this contention in no wise

invalidates the supposition contended for by me either that the majority

of them possess an esoteric meaning or have originated in other lands at

a period anterior to their adoption for the purpose they fulfil on the

coins in Hindustan.

On but one rare type of copper coin of Agathokles (Num. Chron.

N. S. Vol. VIII, PI. X, f. 6), do we find symbols (a tree and 'stupa')

identical with those seen on the punch-marked or indigenous coins and

in this case, from its rarity and the absence thereon of a Greek inscrip-

tion, we are fairly justified in regarding it as an experimental issue in

imitation of the local type of coins, which was soon abandoned and

never repeated. The only point of similarity, a rectangular shape, is

wholly unknown to Greek coins proper, and occurs on the G i-Eeco-Buctrian

185

1890.] Punch-marked coins of Hindustan, ^e.

copper issues, and a few small silver pieces in a region where an indi-

genous coinage of that shape was already established, Taxila for example,

whose indigenous copper coinage, was of an archaic square type, having

a blank reverse and a number of Buddhist emblems and occasionally a

word, stamped in the ordinary manner on the obverse.

Another proof of the greater antiquity of the punch-marked coins

was afforded in 1853 by the discovery of a number of these pieces to-

gether with coins of five Greek kings, in a pot at Kangra. The Greek

pieces in this ‘find’ were comparatively fresh, and the weight of this

argument is materially increased by the greater capacity for withstand-

ing wear which these punch-marked coins with their design sunk below

the surface possess, over coins struck in the ordinary fashion.

As regards the weight of these coins and similar matters, I cannot

do better than quote the words of Major General Sir A. Cunningham

thereon. “ The Indian monetary system was essentially original, as it

differed from the Greek and from all other systems, in its unit of weight,

as well as in its scale of multiples. The ‘Yava’ or ‘barley-corn’ is

not known to Hindu metrology, but the unit of the system is the

‘rati’ the bright red and black seed of the Ahrus precatorius, the

whole of the Indian money, whether of gold, silver or copper being cer-

tain multiples of this well-known unit. The Assyrian, Lydian, Ba-

bylonian and Persian systems were raised chiefly by sixes, while the

Indian system was raised by fours with a sparing use of fives in the

higher multiples. Its nomenclature also is quite different and the com-

mon form of the money is not round, but square. Altogether the

differences are so marked that I have no hesitation in stating my con-

viction that the Indian monetary system is the original invention of the

Hindu mind.”

The weight of the ‘rati’ the General decided from 1000 average

specimens to be I’823 of a grain, or for purposes of ordinary calculation

assumed it as 1’75 grains.

The most common of these coins is the ‘ karsha ’ or ‘ karshapana ’

of.Manu, (whence our term Gash for money) the proper weight of which

should be 56 grains, though this full weight is seldom reached. The

weight of 20 of the heaviest coins in the possession of the General was

as high as 55 grains each, whilst the average weight of good specimens

IS no more than 50 to 52 grains or taking an average of 700 specimens

the average is but 48 grains.

The value of this coin is then discussed by the General with the

following result. “ The amount of pure silver in a full weight coin of

56 grains would therefore be only four-fifths of 56, or 44-8 grains

which is exactly equal to four Attic oboli, or two-thirds of a drachma!

186 W. Theobald — Notes on some of the symbols found on the [No. 3,

Here then we see how well the ‘karsha’ would have fitted in with

the Attic monetary system adopted by the Greek kings of Kabul. It

is true that it was different in shape, and of rude appearance, but these

distinctive features were in its favour, as it eould not be mistaken for

anything else. It was a 4 obol piece even in the dark.

Besides the ‘karsha,’ half ‘karshas’ also occur sparingly, made

usually by cutting the larger coin in two and 3-‘ karsha ’ pieces also

occur, one of which in my possession weighs 175 grains, but Sir Alexander

Cunningham informs me those larger pieces are of loss pure silver than

the others, which may account for its greater weight, as if of the same

fineness the full weight of a 3 ‘ karsha’ piece would bo only 168 grains.

The coins which have contributed the materials for the present

paper are a small collection of my own, supplemented by an examination

of the coins in the British Museum, for casts of some of which I have to

thank Mr. Poole who kindly undertook to get them made for me. Dr,

O. Codrington also allowed mo to examine a small collection of his, and

General Sir Alexander Cunningham placed the whole of his fine collec-

tion at my disposal for which my best thanks are here gratefully re-

corded, as it will be seen how many symbols have been added from this last

source. It is moreover in this last collection only, that any record has

been preserved of the find spots of any of these coins, through even in

this case, in too few instances to be of general avail. In future, how-

ever, lot us hope, that when a ‘find’ takes place of these ‘punch-

marked’ coins, a record of the symbols on them will be kept, before the

collection is dispersed or melted down. Not less interesting than the

explanation of the symbols themselves on these coins is the question of

their origin, and the area on the earth over which they have spread.

One thing is certain, viz., that the same identical symbols occurs in such

diverse lands as Assyria, Egypt, India and Scotland.

To meet this stubborn fact, one class of thinkers seem to rely on the

possibility of the same symbols being independently developed by very

different races, at corresponding stages of their growth and civilization.

Among those Mr. Thomas must be classed, as while admitting the

forei<rn element of the Dionysiac panther and vine,* yet thus expresses

himself of the issue of these pieces as a whole.

“ In brief, these primitive punch-dies appear to have been the

produce of purely home fancies and local thought, until wo reach incom-

prehensible devices composed of lines, angles and circles which clearly

depart, from Nature’s forms.” Num. Orient. Ancient Indian Weight, p.

* This ‘ panther and vine,’ is in my opinion no panther but a goat with good

horns, fig. 221. Tha ‘panther’ on the coins of Agathokles is another matter which

has no bearing here.

Funcli-marhed coins of Hindustan, ^c.

187

1890.]

69, and in the previous page Mr. Thomas observes — “ The devices, in

the open sense, are all domestic or emblematic within the mundane

range of simple people,” which I understand to amount to a complete

repudiation on Mr. Thomas’ part of all connection between these Indian

symbols, and the symbolism which originated in the religious systems

of Assyria and Egypt. The idea that these marks are ‘ mint marks ’ or

marks of attestation, impressed by local moneyers or money-changers,

which both Mr. Thomas and Sir A. Cunningham are agreed in supporting,

is wholly distinct from the esoteric sense involved in the marks them-

selves and is one which I have no wish to challenge, whilst wholly dis-

senting from Mr. Thomas in regarding them as of spontaneous devolop-

ment, de novo as I may say on Indian soil.

Take again the case of Scotland. In that noble work ‘ The Sculp-

tured Stones of Scotland ’ issued for the Spalding Club, by its Secretary,

John Stuart, in Edinburgh, 1856 and completed by a second volume

issued in 1866, there are figured from Scottish stones, at least fourteen

symbols identical with those found on Indian punch-marked coins (figs.

260 to 269 and 271 to 274). No doubt this fact was unknown to Mr.

Stuart, but he evidently took the same view of the local origin of these

marks in Scotland as the “ ptirehj home fancies” (to borx’ow the words

of Thomas) of the Pictish race, as had been taken in India of them by

the author above mentioned. In his preface to the second volume of

Sculptured Stones of Scotland (p. 32), Mr. Stuart remarks — “ What-

ever inference we may draw from the similarity of monuments in different

countries, it must, to have any value, be founded on a wide and discri-

minating observation of numerous examples and not on mere partial

resemblances. In the same way the casual occurrence of isolated

figures “resembling” some of the Scotch symbols on monuments in

other parts of the world, affords no real aid in arriving at a conclusion.”

One might be tempted to ask what Mr. Stuart wishes to bo understood

by “casual” or “isolated,” but it is unnecessary to cavil at this word,

or that, or to quarrel over the phrase of symbols “resembling” one

another, when a clear case is established of fourteen identical symbols

common to the sculptured stones of Scotland (the undoubted product of

a Celtic race,) and the most ancient punch-marked coins of India.

In his first volume, however, Mr. Stuart quotes a letter from Mr.

Chalmers which goes to the root of the matter. In a letter dated

November 1851, Mr. Chalmers writes, “ You say you do not see any

means of connecting Gnosticism with our Celtic population, at the time

when these stones were probably erected. When was that ? and by

which of the Celtic races ? But what was Gnosticism, at least as con-

nected with Christianity ? Was it anything more, speaking generally

188 W. Theobald — Notes on some of the symbols found on the [No. 3,

and not of the particular school whence it took its name, than a mixtnro

of Paganism (and especially of its emblems) with Christianity — and a

very natural mixture — that might, and probably did, at some time or

other, prevail more or less wherever Christianity was found ? ” (Pre-

face 1. c. p. xiv). Doubtless there are thousands of educated people

to-day as unconscious as Mr. Stuart, of the extent to which Christianity

as regards its symbolism, has been riddled with the mycelium (to

use a botanical simile) of the impure cult of Baal and Ashtoreth, and of

which the pomp and symbolism of Romish worship or its puny shadow

in Anglican circles is the direct descendant and morphological outcome.

I would here quote the word of G. P. Browne in his paper on Sculptured

Stones in Scotland.

“ The resemblances in ornamentation oblige the observer to wonder

whether races develops like ornaments, at like stages of existence,

though separated by half a world, and by ages of years. The geogra-

phical distribution is one among many points of interest. No Scottish

stone north of the Tay and Clyde can long be mistaken for a North um-

bi-ian. A cultivated sense will tell whether an English stone belongs to

Mercia, that is, the Midlands, or not, and will generally be able to dis-

tinguish a Yorkshire stone from a Bernician. No stone of any of these

families can be mistaken for an Irish or Welsh, or Manx stone. But,

and the fact is most startling, it would not be easy to tell, of whole

groups of decoration, whether they belong to the Pictish monuments, or

to the golden plates discovered by Schlieman at Mycenas.” {Magazine

of Art, Vol. VI, p. 15.)

The above writer might have added to the above sentence the

punch-marked coins of India as I have abundantly been able to show in

the proBOut paper.

In the remarks which follow, S. S. S. stand for the ‘ Sculptured

Stones ’ of Scotland above mentioned, and following a coin, the letters

O. C. indicate that it is in the collection of Dr. O. Codi-ington ; B. M.

that of the British Museum ; and A. C. that of General Sir Alexander

Cunningham. The first symbol I shall quote as identical both on the

coins and on sculptured stones in Scotland is the ‘ Swastica.’ No. 232,

of this paper (fig. 134). In fig. 200 I give a symbol from a stone at

Balquhiddar, Perthshire (S. S. S. Vol. II, P. LXVII, fig. 3,) which is

simply identical with the Indian.

In fig. 201, Igive the form of a ‘ Triskelis’ from the maiden stone,

chapel of Garioch (S. S. S. V'ol. I, PI. 2, fig. 2,) and the symbol occurs

frequently elsewhere and is identical in design with the archaic form of

the ‘ Triskelis’ No. 5, of this paper (fig. 130.) On the maiden stone, the

most conspicuous ornament on one side is a ‘Triskelis’ inside a circle,

runch-markod coins of Hindustan, ^a.

189

1890.]

with three similar symbols round it, and the symbol is evidently ono

familiar to the men who fashioned these stones and crosses, and wore

fond of both the ‘ swastika ’ and ‘ triskolis ’ as ornaments on their

work.

The solar wheel is the commonest Symbol on the coins, and fig. 262

is a solar wheel of identical character from a rudo stone at Knockando,

Morayshire (S. S. S. Vol. 11, PI. CV, fig. 1.) On one of tlio three

stones fignred, which seem to belong to the same period is a Runic

inscription of the rudest class, dating perhaps from the ninth century.

On many sculptured stones, the sun is also clearly indicated as a rayed

globe. (S. S. S. Vol. I, PI. LYII, LVIII, and Vol. II, PI. XLVIII.)

The ‘ lingum' or emblem of Mahadev Ro. 13, of this paper (fig. 186,) is too

well-known to need description, but this symbol is not only far from rare

in Scotland, but gives rise (as I hoj)o to .show) to the most characteristic

ornament, on these stones, designated commonly by the feeble and un-

meaning term of the ‘ spectacle ’ ornament. Fig. 263 is from a stone at

Kintradwcll, Southcrlandshiro, (S. S. S. Vol. II, PI. CIV,) and no doubt

can exist that it represents a ‘ lingum.' On other stones, more ornate but

equally obvious examples occur. (S. S. S. Vol. I, PI. IX and LV and a

simpler foimi at PI. CXIII.)

Symbol No. 3 (fig. 129) I have termed ‘Twin spheres,’ believing

them to represent the sun and moon, but there is little doubt that fig.

264, the well-known ‘ spectacle ’ mark is intimately related to it, and in

the case of the Scottish symbol there is no doubt it is compounded of

two ‘ lingums ’ combined or joined together by their ‘ spouts.’ There is a

great diversity of ornamentation and detail as regards this symbol, the

simplest form and that which nearest approaches the Indian symbol is

fig. 264, being from the Wemyss Caves (S. S. S. Vol. I, PI. XIV, of the

illustrations, fig. 2.) Another simple form, showing the conti-al line

down the ‘ lip ’ is seen on a stone at Logie, in the Garioch (S. S. S. Vol.

I, PI. Ill, fif. 1.) A very ornate form occurs on a stone at Rosemarkie

Ross-shire (S. S. S. PI. CVI.) Each half of the symbol contains nine

spheres (the central one being common to both sides) an allusion perhaps

to the nine months of prenatal life enjoyed by man. Rut the example

which most incontestibly proves the identity of the ‘ lingum and ‘ Spec-

tacle mark ’ occur, on a stone at Dyce, Aberdeenshire (S. S. S. Vol. I

PI. IX, fig. 1.) On this stone occurs the single ‘ lingunv ’ with the ‘ lip ’

enlarged into an oblong projection filled with an ornamental pattern.

The ‘ lingum ’ stands in a circle, and alongside of it, is the same symbol,

twinned or duplicated by the addition of another similar circle which

converts it into the ordinary ‘ spectacle ’ omament. In each case the

central 'lingum' is beyond question, and snrrouadiag it, and between it

190 W . Theobald — Notes on some of the symbols found on the [No. 3,

and the surrounding circle, is a fillet, (with a median line) forming a

sort of collar round the ‘ lingum.’ This line is enlarged towards its ends

where they approach the ‘ lip,’ and tliis in my opinion is an indication

of a hooded snake or ‘ cobra ’ being intended to be understood as encir-

cling each ‘ lingurn,’ or i-ather two snakes joined, as there are two ‘ hoods ’

(as 1 take them to bo) one on each side, and in front of the ‘ lingurn, ' fig.

270. There is another very curious variant of the twinned ‘ lingtim ’ only,

in this case instead of their being one ‘ lip ’ in common, there is one

central circle (or pillar) in common (fig. 259,) and two ‘lips.’ Those

lips, however, do not project in the ordinary manner, but are each twisted

round to the right, at an angle of 45 so that the median line of each

‘ lip ’ does not coincide with the one opposed to it, but is parallel to it

a vcjy curious modification, and one that taken in conjunction with the

groat variety of treatment of this symbol (the ‘ linguni ’) on stones in

Scotland, leads to the belief that the artificers who wrought these works

were familiar with the symbol and probably with the esoteric meaning

it conveyed. (S, S. S. Vol. I, PI. CXVIII, fig. 2.)

The next symbol I may mention as absolutely identical on Indian

coins and Scottish sculptures is No. 8, (fig. 149.) This symbol forms

the central ornament of the Cross at Moiglo (S. S. S. Vol. I, PI. LXXV)

known as G uanora’s Cross, the ornament of which essentially consists of

symbol No. 8, in the centre surrounded by four symbols essentially the

same as No. 16, (fig. 163,) which are connected by intermediary dots,

forming an enclosing circle for the whole. This symbol copied from

Guanora’s Cross is given in fig. 265. Another symbol common to India

and Scotland is No. 148 (fig. 194.) The ‘Wizard’s foot,’ (fig. 266)

occurs on a stone at St. Andrews, Fifoshirc (S. S. S. Vol. II, PI. IX,

fig. 5) accompanied by the common symbols on these stones, a pair

of shears and a comb. It is a rare symbol both on the coins and

sculptures.

Another wholly identical symbol is No. 15, (fig. 153.)

A form of this (fig. 267,) is seen forming the central ornament on a

a cross at St. Keil’s, Argyleshiro (S. S. S. Vol. II, PI. XXXII,) and on

an elaborately carved stone at Iona (S. S. S. Vol. II, PI. XLV.) In

each case the symbol forms the centre of a larger disk, which may

stand for the sun, whilst the symbol itself may bo regarded as the typo

of deity, at the centre or throne of the universe.

Fig. 268 ,is a variant of the same and identical with No. 101, (fig.

154,) of this paper. It occurs four times on the superb cross at Kildal-

ton in Islay, (S. S. S. Vol. II, PI. XXXVII,) and also, rudelj carved

oil a stone, which fomicd one of a ‘ stone circle ’ at Balncilaii, BanH-

shiro, of great anthpiity (S. S. S. V'ol. II, PI. GIV).

Punch-mnrJeetl coin.^ of Hindustan, Sj'o.

191

1890.]

Fig. 260, is from the end of a stone at St. Andrews (S. S. S. Vol.

I, PI. LXV.) It is essentially the same as No. 248, (fig. 225.) only

without the central object, and to the present day this figure is seen on

brass images relating to, or used in the worship of ‘ Maliadev,’ and

associated with his emblems.

The symbol 271 is from a I’udo figure at Stonehaven, Kincardine-

shire, (S. S. S. Vol. I, PI. XLI.) It is essentially similar to No. 14,

(fig. 187).

Fig. 272 is a remarkable symbol, of the type so common on the

coins, of a tree, with what seems to bo a box at its base, but which

in reality is intended to represent a railing, or rude embankment of stones

to guard it from injury. It occurs on a largo stone at Basic in Strathmore,

(S. S. S. Vol. I, PI. XC,) associated with the ‘spectacle’ ornament,

and is undoubtedly of the same class of sacred or symbolical trees, as

occur on the coins, as No. 170, (fig. 84,) though in this specimen the

base is not preserved, but the character of what remains is similar

and the peculiar square base in seen in Nos. 78, (fig. 73,) 70, (fig. 74,)

182, (fig. 75).

Symbol 273 is from a stones at Invergow’rio (S. S. S. Vol. I, PI.

liXXXIX). The centre of the stone is occupied by a cross and this

symbol is in the lower right-hand corner. It seems analogous in import

with No. 82, (fig 211,) though the figure on the coin is not perfect

enough for a full comparison. In the opposite corner of the stone is the

head of an ass, facing the emblem. Is it possible that in this juxtaposi-

tion of symbols there is an allusion to the fact that the Ass was sacrificed

to Priapus,* who may be considered as represented by the symbol of

‘ Maliadev ’ ? Symbol 274 occurs on a stone at Abernethy, Perthshire,

(S. S. S. Vol. I, PI. XLIX.) It certainly seems related closely to No.

17, (fig. 136,) but at the same time is a well defined variant thereof. It

is rare on Scottish stones, though No. 17 is common on the coins.

No less remarkable than the ^Ungmi' on sculptured stones in

Scotland, and its variant the twinned symbol known as the ‘spectacle

mark ’ is another object usually found associated with the last. It is

termed a ‘ sceptre ’ and consists of a rod angularly bent like a

Z with ornamental ends, which slightly di:ffor from each other. One

such end is seen in fig. 275 and the briefest inspection is sufficient to

show its identity with the ‘ trisul ’ of Malmdcv, and in every instance

despite variation of detail, every ‘sceptre is found to consist of a rod,

one end of which represents the ‘ tvisul or masculine emblem, whilst

the opposite end, slightly modified ahvays in design, represents the

* Ovid’s Kosti ; Lit. I, line 391.

192 W. TlicobaU — on sume of the syvihoh found on the [No. 3,

female principle. One very remarkable variant, fig'. 276, occurs on a

stone at Elgin (S. S. S. Vol. I, PI. XVI, fig. 2.) In tins the ‘ triml’

is replaced by a ‘ crescent ’ (an emblem it may be remarked worn by

‘MaJmdev’) above an owl-head symbol, but the remarkable thing

about it is, that it is almost identical with an object borne in the hands

of two of the principal figures, (seemingly a King and Queen) on some

Hittite sculptures at Roghaz-keni in Cappadocia, described in Nature

(March, I8&8, p. 513) only on the Hittite emblem the owl-head is above

and the crescent or V shaped substitute, below. Fig. 258.

Symbol 277 is from a stone at Dunfallaudy, Perthshire, (S. S. S.

Vol. I, PI. XLVII.) There is at first sight a temptation to identify

it with No. 57, (fig. 119,) but this I am disinclined to do, as I think it

is not unlikely that it represents rather an ‘ anvil ’ of iron, such as in

India, goldsmiths use, fixed in a block of wood. This is rendered tho

more probable as on tho loft of it is a hammei’, and on the other side

a pair of tongs such as a smith would use, and I merely quote it to show

that mere similai-ity is not sufficient (other considerations apart) to

establish identity in every instance. Each case must bo weighed and

decided on its own merits — and in this case we have a clear instance of

tho special tools of a man’s trade being introduced in a group, and an

instance also of a striking similarity of some tools then used in Scotland

to those still in use in tho far East.

I will now proceed to enumerate the various symbols which have

occurred to mo on the punch-marked coins that have come under my

observation, but the coins are so very numerous throughout India

(albeit neglected by most collectors) that I have little doubt that

many more symbols will eventually be recorded. The present list

therefore I only regard as the nucleus for a more exhaustive record so

these coins and their various symbols, which may exist in collections

not accessible to me, or may yet bo discovered from time to time in

India. For purposes of classification tho symbols may bo conveniently

divided into six classes as below.

Class I.

Tho human figure.

This class of symbols, is small and inconspicuous on the

coins, and I include therein such mythical forms as fio-.

8 which is probably intended for Agni and fig. 3 which

appears to have five heads.

Class II.

Implements, arms and works of man.

Under this head falls tho ‘ stupa,’ with its numerous vari-

ants, the bow and arrow, the ‘ steelyard ’ and the differ-

1890.]

Fimch-marked coins of Hindustan, Sfc.

193

rent varieties of tlio design, which I have identified as

a food ‘ altar ’ or ‘ receptacle ’ for birds.

Class III.

Animals.

Among those which are more or less certainly to bo re-

cognised are, the elephant, rhinoceros, horse, bull, nyl-

ghai, goat, hare, dog, jackal, civet-cat, peacock, river-

tnrtlo, Gangetic crocodile, frog, python, cobra and cat-

fish or skate. Conspicuous by their absence may bo

mentioned the ‘ staq ’ that is, any form of ‘ cervine ’

ruminant. The antelope, the sheep, the monkey,

the lion, tiger or leopard ; the leopard indeed is men-

tioned by Thomas, but it is not clear to mo that

this animal anywhere occurs, and the lion* and tiger

would certainly not bo hard to recognise if present.

Neither is any mythological animal as ‘ Garuda ’ or

the ‘ Naga ’ race seen on the coins.

Class IV.

Trees, branches or fruit.

When trees are represented they are enclosed below with

railings, sometimes supporting the ‘ chatra ’ or um-

brella and sometimes one or more ‘ Taurines.’ They

are very conventional in design, so that the species

intended cannot be made out save in one or two in-

stances.

Class Y.

Symbols connected with solar, planetary or Sivito woi-shiji.

This is a very numerous class comprehending the

‘ lingum,’ the ‘ triskelis,’ the ‘ Caduceus ’ and a vast

number of symbols replete with esoteric allusions

to the old planetary and solar conceptions of the re-

motest antiquity, compi’ehensively alluded to by Tho-

mas as “ magic formulas.”

* For comparison I may add a list of the animals seen on the sculptured stones

of Scotland in association with some of the symbols seen on these coins. Thero

occur horseman and lion, hog j bull j bear ; ram ; wolf ; fox ; stag, hind and

fawn ; roebuck j hare j ass j Bactrian camel ; cat, several domestic dogs, otter ;

seal ; hawk j osprey j salmon ; and among mythological creatures the mermaid and

sea-horse. The 'elephant’ (so called) I consider as a mythological or traditiona-

animal, as it is invariably roprosontod with a slender recurved horn, and no doubt em-

bodies a traditional idea of an animal which was only known by name or description

to the artists who made such frequent use of it, on these stones.

194 W. Tlioobalcl — Notes on some of the symhols found on the [No. 3,

Class VI.

Miscellaneous and unknown symbols.

These coins possess an Obverse and Reverse face as is proved,

by one face being more generally used than the other to receive tho

impression of the punches, and by the fact that tho reverse punches

are generally smaller than those used on the obverse. In many coins

this is very clearly seen and as a rule (though not without exceptions)

tho small punches or devices are used almost always on tho Reverse

side as I term it.

For the purpose of coming to some general idea of tho comparative

frequency of tho different symbols and if any rule can bo detected re-

garding their restriction to the obverse or reverse only of these coins,

I have tabulated the symbols observed on one hundred and fifty coins

with the following result.

On those 150 coins, ninety-six symbols are confined to the obverse

area, twenty-eight to tho reverse, while fifteen symbols only occur on

both sides. Future observations will no doubt add to the number of

symbols common to both obverse and reverse, but without probably

interfering with the relative proportions above indicated.*

The next thing that tho examination of those 150 coins proves is

that the most frequent symbol is that of tho ‘ solar wheel ’ No. 10, fig.

139, which occurs no less than one hundred and twenty times on the

obverse and seven times on the rovoi-se. This disparity goes far to

prove that the obverse was regarded as the proper side whereon this

symbol should appear. Tho next in frequency is the elephant No. 35,

fig. 10 occurring thirty times on tho obverse and once on the reverse,

and this may therefore bo regarded as essentially an obverse symbol.

Next comes a symbol which seems really common to both sides; No. 17,

fig. 136, which I regard as a variant of the ‘ Caducous.' This symbol

occurs twenty-two times on the obverse and fourteen times on the

reverse. After this comes No. 25, fig. 51, a 'stupa' with crescent

above, which is found nineteen times on tho obverse and seven times on the

reverse. The only other symbols which reach two figures are No. 21,

fig. 47, a ‘ stupa,' which occurs fifteen times on the obverse and once on

« The Obverse symbols are Nos. 4-9, 11, 14, 18, 19, 22, 24, 27, 28, 29, 30, 31, 32,

33, 34, 36, 37, 38, 39, 42, 43, 44, 47, 43, 49, 50, 52, 55, 56, 58, 59, 60, 61, 62, 65, 66,

67, 68, 69, 70, 71, 73, 74, 77, 78, 81, 82, 84, 86, 89, 90, 98, 99, 100, 101, 102, 103, 104,

106, 107, 110, 113, 114, 115, 116, 120, 121, 122, 125, 126, 129, 130, 131, 132, 133, 134,

135, 139, 142, 143, 144, 145, 146, 147, 148, 152, 153, 154, 155, 156, 157, 158, 160, 161,

162. Total 96. Eevorso symbols 5, 6, 7, 8, 13, 15, 16, 64, 75, 76, 79, 80, 83, 85, 95,

108, 109, 117, 118, 119, 123, 124, 127, 128, 136, 137, 140, 141. Total 28. Symbols

common to both sides 1, 3, 10, 17, 19, 23. 25, 26, 35, 41, 51, 63, 88, 112, 138, Total 15.

Funch-marlced coins of Hindustan, tjr.

195

1890.]

the reverse, and No. 23, fig. 50, a ‘stupa’ and pcacoek whieh occurs

six times on the obverse and ten times on the reverse.

Of the most remarkable symbols confined to the obverse may bo

mentioned No. 4, fig. 129, twin circles. No. 22, fig. 49, a ‘ stupa ’ and

dog. No. 24, fig. 48 a ‘stupa’ with reliquaries or lamps. No. 27, fig. 91

and all its numerous variants Nos. 28, 29, 30, 31, 32, 33, 6G, 77, 100 and

114.

Of the most remarkable reverse symbols may be mentioned Nos. 5,

6 and 7, figs. 130, 131, 132, varieties of the ‘trishelis.’ No. 13, fig. 186,

the ‘ lingum.’ No. 15, fig. 153, three spheres. No. 64, fig. 160, a

thunderbolt. No. 76, fig. 198, the emblem of Ishtar. No. 108, fig.

158, spheres and triangle.

The next lesson to learn from these 150 coins is the proportion of

symbols on the obverse and reverse sides respectively. First it is

necessary to eliminate those specimens which are too worn to give

correct information, that is, all specimens showing no more than two

recognisable symbols on the obverse. Having made this correction

there remain 128 coins giving 519 obverse symbols or as nearly as poa>

sible four symbols, or allowing for symbols not suificiently clear, or only

partly seen, five symbols may be assumed as a fair average for the

obverse of these coins.

To arrive at a similar average for tho reverse is less easy, as some

few coins have tho reverses blank and devoid of any symbol, whilst the

symbols are less well preserved as a rule on tho reverse ; eliminating

therefore all coins which have no symbols visible on the reverse, we find

that 74 coins present 110 reverse symbols, or not more than one and a half

symbol to each reverse, and this is not far through perhaps a little

under the general average.

From these remarks the following general deductions may be made

which I merely adduce, that they may be sustained or modified by a

larger review of these coins, than is here attempted.

1. That these coins possess an Obverse and Meverse as in later

issues.

2. That five symbols is about the average number on the obverse,

and not more than two on the reverse.

3. That the impressions are loss distinct on tho reverse, and the

reverse ‘ punches ’ or symbols fi’equently smaller.

4. That occasionally the reverse is left blank especially in some

copper coins, which approximate in character to some Buddhist copper

coins, struck with ordinary dies.

5. That some symbols seem to be confined and others to predomi-

nate on the obverse and reverse respectively.

19G W. Theobald — Notes on some of the sgmhols found on the [No. 3,

6. That not two coins are precisely alike, two coins only having

come under notice with the same symbols on both sides, but the symbols

were differently arranged with relation to each other.

So much by way of preliminary remark.

DESCRIPTIVE LIST OF SYMBOLS.

I. A Dot, Sphere or Circle. Fig. I2G.

The simplest form used to represent the sun, or any planetary

body is a dot, sphere or circle, such as ocem's in fig. 126, or in composi-

tion in figs. 128 and 131. It was also c.soterically used no doubt to

represent the persons of the Godhead in the old religious of Assyria and

India, as in figs. 153 and 163.

One of the earliest systems of religion, elaborated by the reflective

faculties of civilized man, was the worshijj of the reproductive forces

of Nature, which, under the form of Sivito worship exists in India in

full force at the present day. Scarcely distinguishable from this cult

and coeval with it is the worship of the sun, and planets, as the sun

was regarded not only as the most striking and appropriate symbol

of Deity, but as directly and physically the source and sustainer of life.

The ancients were as quick as ourselves in perceiving that without heat

and moisture life was impossible, and hence originated the philosopliic

idea of attributing masculine and feminine attributes or functions to

heat and humidity respectively. No less obvious also was the analogy

between the headship or fatherhood of the human family, and the

heavenly Fatherhood of the great Author of all, and the resulting idea of

unity underlying all religious symbolism, whether represented by a pillar,

such as Solomon erected in front of the Temple; a round stone, such as

represents Mahadev (‘the great god’) in every Hindu village, or tho

more complex symbol of tho -crux-ansata, borne in tho hands of Egypt’s

deities, or disguised by being turned topsy-turvy and dubbed a “ ball

and cross," when pressed into tho religious ceremonial of our own land

at tho coronation of our Kings and Queens ! Similarly the central

unit of tho celestial system was represented liy a ball, or wheel, or somo

rayed device which alike represented tho idea of unity and of tho pro-

gressive motion of the solar orb through the heavens; and as in Pharaoh’s

dreams the event signified was one, though the symbols Avoro diverse, so

in ancient religious symbolism, however varied the form, tho idea con-

cealed beneath was one, the Unity of tho Deity, which then as now

among so many of ourselves, was not incompatible, with a fourfold or

threefold conception of Divine picrsons in tho Godhead !

Wo moderns are too fond of expressing our pity for such mis-

guided idolaters as tho Chaldeans of old or the Farsees of to-day, but

Punch-inarhed coins of Hindustan, ^c.

197

1890.]

could the accused Ido heard before an unprejudiced tribunal, they would

probably astonish their accusers by claiming to worship the same God

as themselves ; the same God as the Psalmist of old, who declared.

“ The spaciona firmament on high,

And all the bine ethereal sky,

The apanglod heavens, a shining frame,

Thoir great original proclaim.”

It is true, we no longer pay respect to the symbols of the sun, from

our reverence for that Being of whom the great luminary is a type, but we

nevertheless use freely in Ecclesiastical adornment and ritualistic wor-

ship, symbols which are viewed reverentially, as of Christian import,

but which in reality arc pagan in their origin, and esoterically

connected with Nature worship, and the only distinction between the

old worshippers and ourselves, consists in the somewhat humiliating one,

that the fonner had a precise conception of what they really reverenced,

which modern ritualists and hierophants certainly have not.

Representations of the sun are not common on the sculptured

stones of Scotland, but do occasionally occur. One of the most curious

is on the Logie stone, in the Gai’ioch. (S. S. S. Vol. I, PI. Ill, fig. 2.)

The suu is hero represented as a circle with four opposing groups of

alternately three and five rays, obliquely set (as in a ‘ triskelis ’) and

with some four rays on the inner side of the circumference, just as the

‘ Oghan ’ characters would read if inscribed along a circular line. This

is hardly accidental, but I cannot pretend to explain the relationship of

these straight Oghan strokes to the symbol, though their connection

seems beyond question. Another sample of Oghan writing on these

stones also occur at Newton in the Garioch (S. S. S. Vol. I, PI. I.)

The sun, as a round boss surrounded by rays forms a prominent

ornament on the stone cross of Dupplin Castle, Perthshire (S. S. S.

Vol. I, PI. LVII,) another remarkable symbol probably solar in its im-

port is seen on a stone from Bressay, Shetland, (S. S. S. Vol. I, PI.

XCIV.) This symbol occupies the most conspicuous position at the top

of the stone and recalls to mind the solid wheel of a cart in Burmah

(made of three pieces of ‘ iron- wood ’ or some other hard woodcut

out of the solid), only this wheel (if so regarded) is formed of four in-

terlocking pieces instead of throe. There can be little doubt it represents

an ancient wheel, and is here used as a symbol of the sun. The whole

design is very archaic, and there is a long Oghan or Runic inscription

down the sides.

2. Tue crescent Moon. Fig. 127.

Another simple planetary symbol is the crescent moon, that ‘ siderum

regina hicornis' whoso image forms so glorious an ornament in the

A A

198 W. Theobald — Notes on some of the symbols found on the [No. 3,

heavens under the clear skies of the Bast. It is usnally seen on the coins

either in combination with the last or as resting on the top of a ‘stupa.’

Except where the symbol accompanies a masculine deity as Soma the

deiis Luna of the Hindus, the crescent is always to be regarded as a

feminine symbol, and significant of the attributes of Ishtar, the Celestial

Mother or one of her numerous homologues in all religions admitting

that idea whether as Beltis, Ashlaroth, the Ephesian Diana, or Nanaia,

on the Indo-Scythic coins. In India, however, where the moon is re-

garded as male, the attributes of Ishtar are transferred to Diirga or

Parbati, the consort or Sakti of Siva, who consequently bears a crescent

on his forehead in virtue of his wife’s title thereto, as may be seen on

Indo-Scythic coins on which Siva or Okro (as he is termed) figures. This

follows as a matter of course from the different conception of the per-

sonality of the Assyrian and Indian triads or trinities ; in the former of

which the three male personages thereof are supplemented by a fourth,

the female personation of Nature power, or the Celestial Mother coequal

with the other three, whilst in the latter, each person, Brahma, Siva

and Vishnu is supplied with a female coeflicient, partner, or Sacti ;

whereof Durga the Sakti of Siva or Mahadev, most nearly corresponds

with Ishtar, Consequently whilst astronomically viewed, the crescent

always stands for the moon, yet as a symbol connected with Nature wor-

ship, the crescent represents the female, or moist principle in nature as

opposed to the solar, hot or male energy, and a survival of this ancient

idea, and its emblematic connection with the worship of the Celestial

Mother, is obviously displayed in Christian countries, in those pictures

of the “Blessed Virgin’’ standing within the crescent moon, or pro-

minently associated therewith. When the crescent moon is represented

as resting on a ‘ stupa,’ there seem to bo two modes of interpreting the

significance of the symbol. It may simply represent what must often

have presented itself to the gaze of the watcher under a clear sky, the

moon halting as it might seem for a moment on the top of such a struc-

ture; or it may be regarded in a dedicatory sense, and as though tlie

mortal i-emains therein enshrined wore committed to the care of that

deity whose symbol is inscribed above. For wo may bo sure that the

sentiment of combined piety and affection, which dictated that epitaph

of Martial, is confined to no race or country, and was oven more strongly

felt before civilization and a scientific habit of thought had moulded and

modified the untutored feelings of the heart.

“ llano tifii, Fronto, pater, genetrix FlauciUa puellam,

Oscnla ooiumendo delioiasque meas :

P.'irvula ne nigras horrcscat Erotion umbras,

Oraiiuo Tartarei prodigioaa canis.” Lib. V. 34.

1890.] Punch-marked coins of Hindustan, ^c. 199

It may be objected that a Buddhist stupa is a relic sbrine, ratlier

than a tomb, but nothing can dissociate it from the primitive idea of a

mound hiding that which is honoured and dear to us, even if it bo but a

cenotaph, perpetuating a cherished memory.

3. Ball and Crescent. Fig. 128.

The symbol formed by the union of the two above described must

bo considered in an astronomical sense, as Soli-lunar or if regarded from

the standpoint of Nature-worship, as of androgynous import, the horao-

logue of the ‘ crux-ansata ’ on Assyrian and Egyptian monuments. The

idea of uniting the sun and moon is a very natural one either astronomi-

cally considered or mythologically. Of this, that noble ode the carmen

sseculare of Horace is an example. Fifty chosen maidens and as many

chaste youths form a chorus to sing the Centenary Ode to the twins of

Leto ; the youths first addressing ApoZZo, followed by the maidens appeal-

ing to Diana and the whole chorus uniting in a magnificent outburst of

prayer to both powers.

(Youths) Pheehe;

(Maidens) silvarumque potens Diana

Lucidum coeli decus p

(Whole chorus) O colendi

Semper, ot culti, date quae precamur

Tempore sacro.

This symbol is of frequent occurrence on these coins. Occasionally

it occurs alone or enclosed within a square or circle as in figs. 168 and

188 but more usually it is seen in combination with other objects.

Thomas describes it as a “ magic formula ” a very unhappy expression,

as there is no magic in the matter, unless we term the symbols in vogue

among the early Christians “ magical,” such as the fish, inscribed over

some early Christian graves, or the trilitei*al monogram so conspicuously

used in Ecclesiastical decoration in modern churches !

4. Twin circles. Fig. 129.

(A variant of the ‘ spectacle mark ’ of Scottish antiquaries.)

This symbol is of rare occurrence and is not noticed by Thomas.

It must be of profound antiquity and widely spread over the world, if it

is identical as Inman avei’s with the object worshipped by the Moabites

and probably by many Jews also in ** the temple of the two circles, (see

Jeremiah xlviii. 22,) and also with the “spectacle mark” as it is

called, so frequently found on sculptured stones in Scotland. (Ancient

Faiths embodied in ancient names. Inman, Vol. I, sub voce Beth-

Dihlathaim.)

200 W. Theobald — Notes on some of the symlols found on the [No. 3,

The symbol probably I’opresents the sun, and the moon at full, and

this soems borno out by my specimen, a.s one of the circles has faint

traces of rays surrounding it, as though to distinguish it from the other,

representing the moon.

The identity as I consider it, between this symbol and the ‘ spec-

tacle ’ ornament, of Scottish antiquaries will appear less strange when it

is seen how in Scotland the so-called ‘ spectacle ’ ornament (claimed

as essentially the product of Celtic art and thought,) is in reality mixed

up with and in fact compounded of Eastern and purely nature-worship

or solar symbols. One of the simplest forms of the twin spheres

(which phrase I prefer to ‘spectacle’) occurs on a stone at Logie, in

the Garioch, (S. S. S. Vol. I, PI. Ill, fig. 1.) It is formed of two circles

which I shall show are probably solar emblems, joined by two crescents,

representing the lunar or feminine element. These symbols are also

united by the ‘ sceptre ’ (so called) one end of which is without doubt a

simple ‘ ti-isul ’ or emblem of Maliadev. On fig. 1 on the same plate, a still

simpler example occurs alone without the sceptre, and on this it is seen

at a glance that this mysterious ‘ spectaelo ’ ornament is simply two

‘ Ungums ’ placed lip to Up, so that the projecting ‘ spouts ’ or ‘ lips’ overlap,

or in other woi'ds, the two ‘ lingums ’ have a common ‘ lip ’ between them.

The two outermost lines, represent the base of the emblem seen from

above, when the two symbols are thus fused into one. The median

‘ fissure ’ usually present in the projection or ‘ Up ’ of the ‘ lingwn ’ is

here seen, but the ‘ sceptre ’ ornament is omitted.

On the stone at Insch, Aberdeenshire, known as the ‘ Picardy Stone ’

(S. S. S. Vol. I, PI. VI, fig. 2) another example occurs, accompanied

by a symbol which I take to be a variant of the same. Instead of the

‘ twin spheres ’ crossed by the ‘sceptre’ or ‘ trisul’ of Mahadev, there

is a serpent crossed by this latter symbol, and those who know, how in

Itulia the serpent is identified with the ‘ ling urn,' and associated with the

cult of Mahadev, will see the facility with which the ‘ serpent ’ may

stand in place of the ‘ lingum,' and how when sharply flexed, the folds of

the body of the snake represent the two orbs of the ordinary ‘ spectacle ’

symbol. The idea, however, now propounded that the spectacle mark is

made up of two ‘ Ungums,’ is proved absolutely by a stone at Dyce

Aberdeen, (S. S. S. Vol. I, PI. IX, fig. 1 ,) on which are two figures ;

one a ‘ half-spectacle ’ symbol (as I may call it) composed of a circle,

with a rectangular area in front equivalent to the ‘ Up ’ of the ‘ lingum’ ;

and an ordinary ‘ spectacle ’ mark, in each end of which, (as well as on

the above ‘ half-spectacle ’) a complete ‘ lingum ’ (symbol No. 4) is carved

with the lips of each facing one another. The rectangular area in each

symbol is ornamented with a pattern which may represent, six snakes,

1890.] Pimcli-marTceil coins of Ilindmtan, ^c. 201

but this is not material. The last symbol is crossed by the ordinary

‘sceptre,’ which in this case ends in a ‘ trisul' at one end identical

with the ‘ trisuls ’ which by thousands ornament the temples of ‘ MaJia-

dev ’ in India to-day. See fig. 275. Another variant of this ‘ twin

sphere’ symbol is seen on a stone at G-lenfurness, Nairn, (S. S. S. Vol.

I, PI. XXIV, fig. 1.) In this, the ‘spectacle’ mark is composed of two

circles, enclosing seven spheres differing only from symbol fig. 149 of

this paper, in the spheres being within a circle is one case, and within

an hexagonal ai'ea in the other, the essential element, the mystical seven

spheres of Chaldean astronomy being the same in both. The ‘ sceptre ’

in the symbol is of the ordinary character, a bent ‘ trisul ’ of ‘ Mahadev,’

one end representing the male and the other end the female principle in

nature. The slight difference in the ornamentation of the two ends of

the ‘sceptre’ is specially well seen in Plate No. XXV, (S. S. S. Vol. I,)

where the two distinct ideas of the male and female principle are clearly

conveyed by one end terminating in the ‘ ’ of Mahadev (y)assf?n)

and the other is a ‘ crescent moon,’ the emblem of the female energy in

nature, and this slight difference is universally observable, under various

guises, in all these so-called ‘sceptres,’ but which are in reality ‘ trisuls ’

of ‘Mahadev’ and the emblem of his ‘sahti’ combined. See figs. 275,

276,) in this stene, the ‘ sceptre ’ is united to the ‘ crescent ’ symbol instead

of the ‘ spectacle mark ’ and in the basal angle of the ‘ sceptre,’ a pretty

little ‘ triskelis ’ is introduced, seemingly formed of three snakes with

heads turned outwards.

5 — G. The Triskelis, eevolvinq from left to right. Fig. 130.

This symbol, though not mentioned by Thomas in connection

with these coins, occurs on the reverse of a coin in my possession in its

simplest and most archaic form, of three equal and quasi-somicircular

limbs, united at a single point and revolving from left to right (fig. 130).

On another coin (fig. 131), the solar significance of this symbol is em-

phasized, and a stop made in the direction of later developments, by

the three limbs being made to emerge from a central and well defined

disc. This symbol revolves from right to left. This is something of

the same typo as that figured on a coin of Lycia about B. C. 450.

(^Numismatic Chronicle, 1886, PI. I, fig. 7), which is merely one of the

many proofs of the vast antiquity and wide geographical range of

this well known solar emblem.

This simple form of the ‘ triskelis ’ occurs not unfrequently on

sculptured stones in Scotland, both alone, and in combination with

other designs. It occurs (S. S. S. Vol. I, PI. II, fig. 2,) toward the base

of the Maiden stone, Aberdeen, where it forms the central ornament, a

202 W. Theobald — Notes on some of the symbols found on the [No. 3,

single ‘ triskelis ’ surrounded by three similar and equidistant symbols,

except that the central ‘ triskelis ’ revolves to the right, while those sur-

rounding it, revolve in an opposite direction. Those symbols are sur-

rounded by an ornamental border of the usual Celtic pattern, and the

upper portion of the stone is occupied by a cross and a human figure.

As a symbol of trinity in unity the symbols are appropriate, whether the

design was borrowed from paganism unwittingly or not, but of the ex-

treme antiquity of the design of the ‘ triskelis’ it is needless here to

insist.

The ' triskelis' also appears several times in company with the

'swastika' on the celebrated Nigg Stone, Ross-shire (S. S. S. Vol. I,

PI. XXVIII) of which the upper part exhibits an altar with two figures

in an attitude of adoration, and a dove descending with the holy wafer

in its bill. Below this on either side is a compartment, that on the

right containing two large spheres ornamented with the usual Celtic

interlaced pattern, round a central ‘ triskelis ’ ; and between the lai’ge

spheres, a smaller one ornamented with the ‘ swastika ’ whilst in the

compartment on the left, the largo spheres are filled with seven small

spheres, each marked with the ‘swastika’ (jav ' triskelis’ in one or two),

and the corresponding small sphere instead of the ‘ swastika ’ (as on

the right hand) bears a ‘ triskelis.’ Yet in face of this it has been

stated that “none of the symbols occur on this Stone” (S. S. S. p. 11.)

From this I infer that the existence of the ‘ triskelis ’ and ‘ sivastika ’

was overlooked, and the symbols alluded to as not pi'csent, were those of

purely Scottish extraction like ‘comb’ and ‘sceptre.’

A very remarkable and pregnant instance of the ‘ triskelis ’ occurs

again on the Ulbster stone, Caithness, (S. S. S. Vol. I, PI. XL, fig. 2,)

where this eminently solar symbol constitutes the centre of each

‘ spectacle,’ in the so-called ‘ spectacle ’ mark.

A remarkable form of the ‘triskelis’ appears on a stone at St.

Andrews, Pife-shire (S. S. S. Vol. II, PI. X, fig. 6,) the arms of the

‘ triskelis ’ forming more than a complete circle, and thereby giving an

extremely oblique and peculiar form to the figure, the revolution being

to the left.

The- ‘triskelis’ occurs also prominently on the Kildalton, cross,

Argyleshire, (S. S. S. Vol. II, PI. XXXVI,) in company with much

solar and symbolical ornamentation.

7. Triskelis, revolving from left to right. Fig. 132.

In this symbol the limbs are shortened till they resemble the cogs

in the driving wheel of a tilt-hammer.

The ‘ triskelis ’ so far as I am aware does not occur on any of the

1890.] Punch-marhed coins of Hindustan, ^e. 203

objects found by Schliemann at Hissarlik, though the ‘ s^castika ’ is com-

mon enough there on pottery. At Mycenro however the ‘ triskelia ’ occurs

(as I take it) in an ornate and peculiar form, on the gold buttons found

in the fourth twist, and also on the gold knob of a sword handle.

(Schliemann’s Mycenae, p. 264, figs. 409, 413 and p. 269, fig. 428).

Fig. 409 suggests that the elements of the simple, yet elegant design

comprise three ‘ lingum-yonis ’ circularly arranged, with the left ‘ labium ’

of each prolonged into a curved arm and the same is seen in fig. 413.

The same peculiarity in the elements which make up the pattern is also

seen in a ^swastika’ fig. 422, 1. o. and in figs. 421 and 422a the pattern

consists of three ‘ ling urns ’ in the centre surrounded by six others, each

being separated from its neighbour by a band without end, formed by

the united ‘ labia ' of all the ‘ lingums’ A most ingenious and pleasing

device.

8. Cldstee of nine spheres. Fig. 149.

Another planetary symbol as I regard it, consists of a circle of

eight spheres, I’anged round a central one. In Mr. 0. W. King’s work

on antique gems, Plato II, fig. 4, a very similar device is figured on an

Assyrian seal, only in this case there are but seven spheres round the

central one, which presumably stands for the earth. If therefore the

present symbol is planetary in its meaning, it must represent the earth

and the seven planets of the Chaldean astrologers, ranged round some

central object, whoso meaning we have yet to discover. Now the cele-

brated temple or mound of the seven planets at Birs Nimrond is de-

scribed by Sir Henry Rawlinson as consisting of seven stages each de-

dicated to a separate planet. “ The first or lowest stage was about two

hundred and seventy-two feet square and twenty-six foot high, and was

covered with bitumen to represent the sable hue of Saturn. The

second stage was two hundred and thirty feet square and about twenty-

six feet high, and the surface was covered with some tint resembling

orange, to represent Jupiter. The third stage was one hundred and

eighty feet square, and twenty-six feet high, the surface colour being red

to represent Mars. The fourth stage was about one hundred and forty-

six feet square and twenty-six feet high and there is reason to believe

that it was coated with gold to represent the sun. The fifth stage was

about one hundred and four feet square, about fifteen feet high and

coloured light yellow to represent Venus. The sixth stage was about

sixty-two feet square, fifteen feet high and coloured dark blue so as to

represent Mercury. The seventh stage was about twenty feet square,

“ about fifteen feet high and covered with silver ” representing of

course the moon. Above the whole structure was a shrine or

204 W. Theobald — Notes on some of the symbols found on the [No. 3,

temple, said to have boon restored by Nabu-kudur-nzur (Nelnicliadnez-

zar). The central sphere therefore in the present symbol if, it is of

planetary significance, may represent a central Holy of Holies, analogous

to the shrine crowning the temple at Birs Nimroud, round which the

seven planets and the earth are grouped.

On another Assyrian gem (cylinder) figured by Mr. King (1. c. PI.

I, fig. 1,) occur two symbols evidently embodying the same idea, viz.,

seven bulls over the ball’s neck, representing the seven planets then

worshipped, whilst the second symbol consists of a star with six rays,

with a crescent above, wherein wo see a symbol common to both

planetary and Nature worship. As a planetary symbol it represents of

course tho seven planets, all told, whilst regarded as an emblem of

Nature worship it represents the two Assyrian triads, and tho Celestial

Mother or feminine principle in nature, represented by the crescent moon,

symbol of Ashtaroth, Ishtar, or Beltis, as it was separately personified

in tho religion of Assyria.

This symbol of eight spheres round a central one is rare in Scotland,

but occurs prominently in two instances. This symbol constitutes the

central ornament of the cross at Moigle, Perthshire, which tradition

ascribes to the burial-place of Arthur’s Queen ‘ Guanora,’ (S. S. S.

Vol. I, PI. LXXV).

Tho same symbol also occurs on a cross at Koils, Argyleshire,

(S. S. S. Vol. II, PI. XXXII,) with a trifling addition which goes far to

support my explanation of tho central sphere in this symbol. In tin's

cross tho most conspicuous ornament is a circle embracing eight spheres

ranged equidistantly from each other, whilst in tho centre is another

sphere, within which three balls are soon, an obvious mode, it seems to

mo of conveying the idea of central Deity. The surromding eight

spheres, appear to bo each ornamented with the ‘ trishelis,' convoying

tho idea of the heavenly orbs revolving round tho throne of their maker.

If only the first example had been known, those who are disinclined

to admit a derivative element from paganism into the esoteric symbolism

of these crosses, might object that tho occurrence of the symbol was

simply tho result of chance, but this idea of chance is almost nega-

tived when a second instance occurs with a variation introduced tending

to develop and render clearer tho esoteric paganism lurking beneath.

There is yet another design which I claim, as an extreme variant

of tho same symbol, on a stone from Brassay in Shetland (S. S. S. Vol.

I, PI. XCV.). In the centre is a sphere ornamented with an interlaced

chain pattern. Round this sphere are four almond-shaped lozenges, and

four somewhat irregular ovals alternating with each other and all

seemingly linked together by a chain. Tho ‘ almonds ’ are soon blocked by

1890.]

205

Punch-marked coins of Hindustan, ^c.

knots, either loops ot the main chain, or independently introduced, and

in these loops I think the same esoteric meaning may be conveyed as

attaches to the bars crossing the cistrum of Isis.

The same variant also occurs on the Cross at Kildalton, Argyleshire,

(S. S. S. Vol. II, PI. XXXVI).

9. A RELIQUARY SURROUNDED BY SIX ‘ TaUEINES.’ Fig. 185,

It is not very certain what the central object of this symbol is in-

tended for. It is probably the object of uncertain import of fig. 6.3,

which may be either a ‘ reliquaiy a ‘lamp’ or an ‘altar.’ The

‘ Taurines ’ are simply used most likely as auspicious signs, as the

‘ Swastika ’ might be, or the sign of ‘ Qanesh ’ by a Hindu merchant.

The symbol occurs on a coin in my possession,

10. Solar wheel with straight rays. Fig. 139.

This though a planetary emblem has perhaps an equal claim to be

considered a Buddhist one also by adoption. In the solar wheel the

centre consists of a raised or solid boss or nave, whereby it may be dis-

tinguished from the wheel used by man for industrial purposes, which

has a hollow axis, the difference being clearly seen in fig. 143. The

normal number of spokes appears to he sixteen but the number varies

from twelve to twenty-four, both being multiples of four the favourite

unit for calculation in India. It is the most prevalent symbol on these

coins, and one which emphatically disproves the conclusion of Thomas

that these symbols are the “ produce of purely home fancies and local

thought,” as this solar wheel is an extremely common symbol on terra-

cotta whorls, dug up by Schliemann at Troy, (Schliemann, Troy PI.

XXII, fig. 329.

The rayed sun is also met with on sculptured stones in Scotland,

as for example on a cross near Dnpplin figured in the Magazine of Art,

Vol. VI, page 20, fig. 22.

11, Small eight-spoked wheel. Fig. 140.

This symbol is probably solar also, as the axis is solid, and we can-

not therefore regard it as a wheel used for industrial purposes as the

wheel fig. 143.

12. Foue-spoked wheel. Fig. 141.

Rare on the coins and a variant of the last.

13. Symbol op Mahadev and his ' sakti' {Burga). Fig. 186.

This emblem of Siva and Barga, so universally worshipped through-

out Hindustan is rare on these coins but occurs on the reverse of one

206 W. Theobald — Notes on some of the symbols found on the [No. 3,

in my possession. It is identical in esotorical meaning with the emblem

of Baal-Peor worshipped in Canaan by Jews and Gentiles alike and is

among many proofs how very ancient and widely spread were the ideas

represented by many of the symbols found on these coins, and how eri'o-

neous were the view of Thomas that they are all the product of “ home

fancies.”

On the antiquity of phallic symbolism, Inman’s work. ‘ Ancient

Faiths embodied in Ancient Names ’ may be consulted with advantage

(sub voce Baal-Peor). This symbol is also found in places and associated

with objects where the uninitiated would hardly except it. In the

Magazine of Art, Vol. VI, page 20, fig. 21, the Cross of the Niduari Piets

is figured. The head of the cross is formed of a circle, with a ball

in the centre, from which four of the emblems of Baal-peor radiate, the

‘ lip ’ of the symbols being directed outwards to form the arms !

The ‘•lingum’ or symbol of Baal-peor occurs, however, too commonly

on sculptured stones in Scotland and more than general allusion. It

occurs singly, or more commonly ‘ twined,’ forming then the ‘ spectacle

mark ’ which seems so to have puzzled antiquaries.

A simple 'Ungum’ is seen on a stone from Kintradwell, Suther-

landshire, which differs in no material respect from the same symbol

universally worshipped to-day in India ! and in this case it may be em-

phatically asked, is the fortuitous and independent development of

such a symbol in its hyperborean home, possible or reasonable. Gu-

bernatis arrives at a not very dissimilar conclusion from quite another

point of view. ‘ The result of my enquiries will, perhaps, go far to

prove that notwithstanding the splendour of our Christian art, and the

fame of our civilization, the basis of Italian belief has till now remained

pagan; so that those of our house v/ives who are most assiduous in their

attendance at the great spectacles of the Church, and their observance

of its ritual, are at bottom, the jealous custodiers and guardians of devilish

superstitions and pagan fables.” (Zoological Mythology, Preface, p. xxi.)

14. Sphere within a teianqee. Fig. 187.

In esoteric significance this is of precisely the same import as the

last. The sphere represents the solar or male energy of Nature, whilst

the triangle or ‘ delta ’ is an equally well understood female symbol.

The symbol is from a coin in my possession.

A variant of this symbol occurs on a stone at Stonehaven (S. S. S,

Vol. I, PI. XLI,) but is rudely engraved and I hesitate to draw any

conclusion therefrom. It is accompanied by the rude figure of a fish,

and might possibly bo intended for a scraping-tool, and used as a sign of

his trade by some fisherman.

1890.]

207

FimcJi-marlced coins of Ilindnstan, ^c.

15. TllKJfiE JJALL8 014 yi'HEKES. Mg. 153.

This is another symbol of Nature worship and stands for the male

triad of the Indian religion. It also originates in the remotest antiquity

as it is the precise horaologue of the next symbol which exemplifies the

Assyrian form of the same idea. It occurs on terra-cotta whorls from

Troy (Troy, Plate XXII, fig. 319) though on the whorl the dots are

farther apart, being ranged round the central perforation. In modern

times this religious symbol has degenerated into the sign of a pawn-

broker’s den. This symbol occurs as the central ornament on the Cross

at Koils, (S. S. S. Vol. II, PI. XXXII,) and also on the cross at Kildal-

ton, (S. S. S. Vol. II, PI. XXXVI,) and the slight variant of it No. 15i,

(fig. 154,) no less than six times on the reverse of the same stone (PI.

XXXVII, 1. c.). This variant also occurs singly on an archaic stone at

Balneilan, Banffshire, (S. S. S. Vol. II, PI. CIV,) where we can only

suppose it is introduced as a symbol, for its esoteric meaning, as it

stands alone and does not owe its existence to any necessity of orna-

mentation or elaboration of design.

16. Foue spheres in a square. Fig. 163.

This is an extremely ancient symbol and occurs like the last, on

terra-cotta whorls at Troy (Schliemann XXII, figs. 317, 318 and 322, 1. c.)

The four dots are differently arranged in each instance, in figs. 317 and

318 they occupy the four ai'ms of a cruciform figure; in fig. 322, they

intervene between four curved arms radiating from the centre. In an

extremely ancient* cornelian bead from the Panjab in my possession,

pierced like a bead (that is through its gi-eatcst diameter) and not like

a whorl in a direction vertical thereto, there occurs in the centre a

* Some of those beads are figured in a short paper by myself in the Proceedings

of the Asiatic Society of Bengal for October 1809. There is no good series of these

most curious beads in the British Museum, where considerable soeptioiam and lack

of information still exists thereon, and tho assertion of mine that the pattern is

engraved in tho stone previous to the application of the pigment is regarded by Mr,

Pranks as ‘nonsense.’ Unfortunately for this ex-oathedril verdict founded on negative

ground, I have specimens showing undoubtedly that such was the course pursued,

though not perhaps universally, and I take the present opportunity of reiterating the

assertions made by myself twenty years ago, though they do not seem to have

penetrated sufficiently deep for acceptance in quarters where such knowledge might

have been looked for. I specially commend the note, appended to my paper on these

heads to Mr. Frank’s notice, before he commits himself to the idea of their being

not older than the 1 5th century, I am aware that agates can be variously stained

by chemical solutions and otherwise, and the art may have been known to soTne

extent by the makers of these beads, but nothing can invalidate the fact, that on

some beads, the pattern has been also first cut into stone.

208 W. Theobald — Notes on some of the symhoJs found on the [No. 3,

modification of the same design, a cross Tsith short arms, and a dot or

ball in each angle, the radical idea in each case being the same, four

balls variously arranged, standing for the mystical ‘ Tetragrammaton.’

the ineffable name among the Jews of Deity. In Hebrew the

letters would be I. A. H. 0. ‘I am that I am,’ but the idea is older

than J udaism, and must be first sought for in the Assyrian conception

of a male triad and a celestial mother, the four together being the pre-

cise homologue of the triads or trinities of other religions, (see The

Great Dionysiak Myth by R, Brown, Vol. I, page 58.)

In this symbol and the last we have two simple and very archaic

examples of the two parallel lines which Nature worship has followed,

viz., the Assyrian fourfold conception of Deity, and the Hindu threefold

conception of the same power, both of which seem reflected in the

doctrines respectively taught in the Romish and Reformed churches of

the present day.

17. Staff with lateral semicircles. Pig. 136.

This symbol I regard as a modified form of the caduceus. It is very

common on the coins and is in reality the form the Caduceus usually

assumes on them, the whole bearing a rude resemblance to a bale of

cotton, but beneath which it is not hard to discern the elements of the

caduceui, rearranged.

It is curious that this emblem when once established should have

fallen into desuetude in India as it is essentially related to the lord

of life Mahadev, whose worship is still so popular there. It may be

that the emblem had become identified with the jiowers of healing,

which to the vulgar may not have appeared as connected with the deity

in question, yet even so, it might have been expected that the serpents

on the rod would have been sufficient to poi'petnate the retention of the

emblem in a land where the snake is deeply interwoven with the local

religion and in particular with the cult of Mahadev.

In Egypt the snake entwined round the rod of Thoth was doubt-

less the African cobra, which is identical so far as symbolism is con-

cerned with its Asiatic representative (Naja tripudians). Now among

Hindus the utmost I’ospect is paid to this reptile, from mythological

association, and should the continued sojourn of a cobi-a in a house or

village be regarded as undesirable, or seem likely in this Kali Yug

of ours to lead to the death of the reptile from some profane hand, it

is inveigled or ceremoniously coerced into entering .an earthen pot,

which is then transported for some distance into the jungle where the

animal is liberated.

1890.] Fimch-marhed coins of Iliiidusfan, 209

18. Crescent on a filler, with a ‘Taurine ’ on each side. Fig. 179.

This is a very interesting symbol, as exhibiting the relationship or

transition between Planet worship and Nature worship or Sivaism.

The crescent may either represent the moon, viewed simply as a pla-

netary object of worship, or as a symbol of the moist or female principle

in nature, and as such carried on the forehead of Siva (as on the gold

coins of Vasu Feva) in right of his consort or salcti. The pillar is

of course an emblem of Mahadev, Siva or Okro and as such may bo also

regarded as equally a solar emblem, the sun, the great vivifying power

in nature being the prototype of that deity, while the ‘ Taurine ’ is

simply a different expression of the same idea. Among other facts well-

known but little dwelt on by modern Hierophants is that Solomon

erected in front of the temple, dedicated to the national God of the Jews,

two pillars, which have been the source of much perplexity, not to say

sorrow in the breasts of the orthodox, and it seems to me by no means

improbable that Symbol 18 essentially represents one of these pillars.

Whether the two were precisely alike, we do not know, but from their

possessing different names, it is probable there were corresponding

though perhaps slight differences between them. On the left stood

‘ Boaz’ a word indicating ^strength,’ and there can be no possible hesita-

tion in identifying a pillar thus named with the emblem of Baal or

Mahadev. The pillar on the right was ‘ JacMn ’ one of whose meanings

(to choose the least offensive one) is ‘stability' which is a feminine

attribute, attaching, equally with fertility, to mother earth the great

proto-parent of all. The present symbol exactly represents the idea

sought to bo perpetuated by Solomon’s “ Boaz and Jachin,” and those

celebrated pillars may therefore have been similar and paired, to re-

present the equality of the male and female principles in Nature, or

may have slightly differed from each other as their different, and very

symbolical names suggest their having done.

The two ‘ Taurines ’ in the present symbol are mere repetitions of

the idea embodied in the central pillar.

19. Four ‘Taurines ’ united together in cruciform fashion. Fig. 161.

This symbol is a mere variant of No. 64, (fig. 160) only in this case

four ‘ Taurines ' are united in place of two. It is a common nature-

worship symbol on these coins.

In the catalogue of Greek and Scythic coins in the British Museum,

PI. XXVIII, fig. 16, on a coin of Hooerkes, Okro, (that is, Mahadev or

Siva) is represented caiTying a wheel, which is an unusual symbol on

these coins, but clearly points to the solar attributes of the god.

Another peculiarity of Okro on these coins is, that where ho is repre-

210 W. Tlieobald—J/o^PS on some of the symbols found on the [No. 3,

seuted with a goat in attendance, the god carries in one hand a drum,

Imt where the goat is not present, tlie drum is replaced by the usual

forked thunderbolt, PI. NXyill, figs. 14 and 15. The wording of the

Catalogue is here not quite uniform, as the drum of fig. 14 is in the

text described as a ‘ thunderbolt,’ though the same object on PI. XXVI,

fig. 13 is described as a ‘drum.’ Now this drum and goat may possibly

refer to the wanderings of Siva, in guise of a mendicant Brahman, when

in feigned disparagement of liimself he tried the faith of the maiden

who had given lier heart to the god, who stood unrecognised before

her, as so well told in the hymn of Sir W. Jones to Siva. Or the

‘ drum ’ so called may bo regarded in the light of a mace, the homo-

logue of the Grecian thunderbolt, but the main point I thiirk to

establish is that the so-called drum is introduced only when the goat is

brought in as well. Fig. 63 probably represents the same article,

whether ‘ drum,’ ‘ reliquary ’ or ‘ lamp,’ and it not improbably repre-

sents the first, on Indo-Scythic coins, whilst on the older punch-marked

coins it stands for the latter articles.

20. A SPHBEE SL'BRODNDED BY SEVEN OWL-HEADS. Fig. 96.

This symbol is not mentioned by Thomas, but occurs in duplicate,

unaccompanied by any other on a rectangular three karsha-piece in

ray possession, weighing 175 grains from Rawal Pindi. It consists of a

central boss, supporting seven equidistant and similar spokes or rays,

shaped like the Greek letter ‘ phi ’ with the projecting top sti-oke cut off.

This shortened ‘ phi ’ as I have termed it, is essentially identical with

the symbol found on pottery and terra-cotta whorls at Troy, which

Schliemann call ‘owl’s head’ and identifies (with sufficient probability

in my opinion) with tbe cult of Athene, (Schliem.ann, Troy, p. 312, fig.

227). This symbol No. 20 may, however, be taken to represent the earth,

surrounded by the seven planets, whose action on mundane affairs may

bo implied by the stroke connecting each with the centre. We may

further consider the symbol as an esoteric allusion to the mystical pro-

perty and attributes of the number seven, doubtless all originally based

on the number of the planets recognised by Chaldnean astrologers.

Seven was the Sabbatical number of the Jews, whose obligation to

Assyria and Egypt, for much of their religious knowledge it is futile

to question. W hen Noah constructed his ark seven clean beasts were

selected to enter therein, and seven days’ space allowed to get them into

their places, and after seven months the whole happy family once more

settled on terra firma. Seven were the years of plenty and of subsequent

famine foretold by the seven head of kino and seven ears of corn. Seven

wore the branches of the temple candlestick, and seven the victims of

1890.] Punch-marked r.oim nf niiiduntaii , ^c. 211

each kind offered at the dedication of the ark. Seven were tho planets

worshipped in Chaldsea and seven the days of the week. Seven was the

number of the Pleiades, seven the Champions of Christendom, the sages

of Greece, the sleepers of Ephesus, and the llishis of Hindustan. Holy

was the seventh day in Hesiod’s Calender (among others) for thereon

Leto gave birth to Apollo. Seven times did the tuneful swans (as Calli-

machus tells us in his Hymn to Pelos) circle round the head of the

goddess in her travail, and seven strings, in commemoration thereof did

her son attach to his lyre. Seven w'as the number of the gates of Thebes

and the warriors who attempted to sack that city. Seven were the

female captives, second in beauty to Argive Helen alone, whom Aga-

memnon preferred to Achilles to win his forgiveness, and seven the

folds of tough bulls’ hides which fenced the heart of Telamonian Ajax.

Seven were the horses of Surya and the Princesses in tho Indian tale

of ‘ Punckhin,’ but the examples might be multiplied indefinitely were

it necessary, and we may even trace the idea in such larger totals as

the appointed span of man’s days, and the seven hundred wives of

Solomon.

Without therefore seeking for more positive indications whether

this symbol bears a planetary reference or some other religious or esoteric

allusion, we may feel cei’tain it is not fortuitously septiform in design,

but intentionally framed, with reference in some way or other to that

mystical number which seems to dog the student through the mazes of

history, mythology and folk-lore alike.

21. A ‘ Stupa ’ composep op two or three Hemispherical Cells. Fig. 47.

The simple stupa is of rare occurrence on these coins, but the

variants thereof to be enumerated belovv are among tho commonest

symbols after perhaps the ‘solar wheel.’

Regarding the attribution of certain of these symbols to Buddhist

ideas Mr. Thomas remarks in his essay on “Ancient Weights,” Numis-

mata Orientalia Part I, p. 58. “ So also amongst the numerous symbols

or esoteric monograms that have been claimed as specially Buddhist,

there is not one that is absolutely and conclusively an origination of or

emanation from that creed.” Now this assertion is altogether too hy-

percritical to merit complete acceptance, though it may be partially

true. The Cross is an emblem by common consent of Christians, allowed

to be symbolical of their faith, yet if wo accept the above conclusion of

Mr. Thomas, it would cease to have any claim to be so regarded, be-

cause, long anterior to Christianity it was an esoteric emblem of a

different charactor, or if we put aside this argument, still the instrument

used by the Romans anteriorly to the birth of Christ for the punishment

212 W. Theobald — Notes on some of the symbols found on the [No. 3,

of malefactoi'S, cannot in any sense be regarded as originating in bis

teaching, the definition whereby Mr. Thomas would seem to exclude the

claim of many Buddhist emblems, to that name. To assert, howevei’,

that now-a-days the Cross has no title to be regarded as a Christian em-

blem is such obvious pedantry, that a similar contention against the

acceptance of Buddhist symbols may bo equally rejected on similar

grounds. Again Mr. Thomas adds “ The Boddhi tree was no more

essentially Buddhist than the Assyrian sacred tree or the Hebrew grove,

or the popularly venerated trees of India at lai-ge.” Now this again is

confounding two wholly different matters, since the Assyrian tree and

the Hebrew ‘ grove ’ have no vegetable individuality save in the name

preposterously bestowed on them by euphemistic pedants, but are sym-

bols of Nature worship homologous with the ‘Sistrun’ of 7s is or the

‘ lingum, ’ of Mahadev, while the trees reverenced by Buddhists in India,

Ceylon, or Burma, owe their sole claim to respect to their historic (as

believed) association with events in the life of Buddha. Despite there-

fore the expressed opinion of so great an authority as Mr. Thomas, there

are, I think good and sufiicient grounds for still regarding some of these

symbols as Buddhist in conception and significance.

The stupa is represented either by three semicircles, one of which

rests on the other two or with an additional row below, making six semi-

circles in all. That these are regarded as so many crypts or relic

chambers in posse, is proved by those examples in which each division or

chamber is seen occupied by a reliquary, shaped like a dice box, or the

small Indian drum, called ‘ dag-dagi ' used by itinerant loaders of bears

and monkeys. Besides the simple stupa, this symbol has many variants.

22. ‘ Stupa ’ with doo on the summit. Fig. 49.

In this symbol a dog is seen standing on the stupa in an energetic

attitude as though barking. What the precise meaning of the dog is in

this situation, it is not easy to say. Mr. Thomas gives several figures of

a dog, but strange to say, does not show one in connection with the stupa,

which is so generally the case, as to seem the rule though it often

happens that but a trace of the stupa is preserved, and I have cer-

tainly never seen a case where the dog was so figured as to render it

eertain that he was not represented as standing on a stupa. Mr. Thomas

speaks of the animal as the “ objectionable dog ” and elsewhere as a

“ playful puppy, ” but it may be questioned if the dog was regarded as

objectionable by those who placed its image on the stupa, or if it was

merely introduced as a playful puppy without any ulterior significance.

The figure of a dog in connection with a Buddhist stupa recalls to

mind the use to which the animal was put in the bleak highlands of Asia,

1890.]

punoh-marhed coins of Hindustan, ^c.

213

as the preferential form of sepulture, over exposure to birds and wild

beasts, iu the case of deceased monks or persons of position in Thibet.

Strange and hoi-riblo* as it may seem to us to be devoured by domestic

dogs, trained and bred for the purpose, it was the most honourable form

of burial among Thibetan Buddhists.

One of the most beautiful legends that the folk lore of any land can

produce, is that in which the noble Yudhisihir takes high ground on be-

half of this animal, and actually refuses to enter the heaven of Indra

unless permitted to take the dog with him, which had attached itself to

the hero and his party during their last sorrowful march together

through the forest. The hero would not abandon to death and starva-

tion on the mountain side his four-footed companion even to enter

heaven, and his courageous behaviour on behalf of his humble attendant

was rewarded by the discovery that it was no mortal dog, but the great

‘ Yama ’ himself in guise of that animal, who thereupon, as a reward for

his constancy permitted YudhistMr alone to enter Indra' s heaven without

undergoing the*common doom of death.

We may compare the medimval legend of the knight who passed

triumphantly through a similar ordeal, and refused to enter heaven,

while the soul of the fi-ail woman with whom he had sinned was com-

mitted to penal fires, and his self-abnegation was rewarded by the

pardon of the partner of his sin, but beautiful as this old legend is, it

does not approach in pathos and high sentiment the Hindu legend of

Yudhisthir and his dog. As a symbol of ‘ Yama ’ therefore, the dog

may figure above the stupa ; or the dog may represent the Vedio bitch

Saranid, the messenger of Indra ; and as the dog is standing on the

stupa in a position often occupied by the crescent moon, wo have a

strong confirmation of a surmise on other grounds, by Gubernatis that

Saramd is merely “ another impersonation of the moon ” (Zoological

Mythology by Angelo de Gubernatis, Vol. II, page 21).

23. ‘ Stupa ’ with peacock on the top. Fig. 50.

In this case too we have an animal connected with Indra watching

* The direst extremity which the wretched Prian conjnred up in imagination,

as following Troy’s darkest hour, was to be eaten by his own dogs on his own

threshold.

“ On me at last the ravening dogs shall feed,

When by some fooman’s hand, by sword or lance.

My soul shall from my body be divorced ;

Those very dogs which I myself have bred.

Fed at my table, guardians of my gate.

Shall lap my blood and over-gorged shall lie

E’en on my threshold.” Iliad XXII, 66. Lord Derby’s trauslation.

214 W. Theobald — Notes on some of the symiols found on the [No. 3,

over the * stupa.' As the peacock yearly sheds and renews his glorious

plumes there may possibly lie hidden an esoteric allusion to a life beyond

the grave, but it is more probable that it is used simply as an emblematic

animal, being covered with spots, in which one brand of the Aryan family

saw the eyes of the unfortunate Argus, while in India the same spots

would represent the ‘ stiijinata ’ with which Indra was covered when the

saint’s curse fell on him. The peacock is, however, appropriately sacred

to Indra, from the loud cries with which it greets and seems to call for

the rain.

24. ‘ Stupa ' with a eeliquaet (oe lamp) in each chambee. Fig. 48.

In each chamber of this stupa, is seen, what 1 apprehend may be

intended for a reliquary, shaped like the small ludlan drum, called ‘ dag-

dagi’ and used by itinerant leaders of bears and monkeys. In the

stupas of Afghanistan described in Ariana Antigua and other works

no less than in those in India opened by Sir A. Cunningham there

generally exists a relic chamber in the centre, containing a box of

stone (steatite) or metal, in which a relic of some sort is deposited

together with a few gems and coins both gold and copper, and some-

times an inscribed slip of gold.

These objects may, however, represent lamps as General Sir A.

Cunningham informs me that the of Barhut was “honeycombed

with small niches all round evidently for lamps.” This latter supposi-

tion is supported by the fact that each compartment of the stupa is

provided with one of these objects and not merely the central one.

The shape of the enclosed vessel certainly however supports the former

supposition, as Indian lamps are all shallow.

25. ‘Stupa’ with ceescent on the top. Fig. 51. 127.

This* is the most general mode of representing this structure and

the symbol is ostensibly a planetary one. The crescent may, however,

refer to Mahadev, Lord of life and death, who is represented with the

crescent moon on his forehead in right wo may presume of his consort or

‘ Sakti ’. Tarlati, also of course represents Ishtar of the Assyrian religion,

the moon deity of the Ilindu being the male Soma or deus Luna with

the crescent moon represented behind his shoulders, Ishtar it must be

remembered is astronomically connected in the old As.syrian worship

with the planet Venus, and it is in later times only that the attributes of

Ishtar or the celestial mother, or virgin became associated with Artemis

and the moon,

* The ommission of the orescent over fig. 51 is an accidental error which the

reader is requested to correct.

J890.]

pnncJi-marJeed coins of Hindustan, ^o.

215

Considering how commonly tho crescent moon is associated with

the ‘stupa ’ on these coins, it does seem most strange that in his article

in the Hum. Orient. Mr. Thomas should thus express himself. “ Under

Class A (heavenly bodies) in the engraving seem most the single re-

presentation of the Sun ; no other planet or denizen of an Eastern

sky is reflected in early Indian mint-symbolization.” Neither is the

difficulty rendered less remarkable by any alternative explanation of the

crescent being given by Thomas, either when met with above the ‘ stupa ’

or in combination with the sun in symbol No. 3, (See fig, 128).

26. ‘ Stupa ’ with a tree growing out of the top. Fig. 52.

In this symbol a tree is represented as growing out from the centre

of a stupa and replacing its terminal chamber. Whether any particular

tree is intended is not easy to say, but tho symbol represents what must

in India have often been noticed with regard to these structures, viz ,

the growth from out of them of a large tree, often to their considerable

injury, and this idea is perhaps intended to be conveyed by the topmost

chamber being missing. The tree, however, seems to resemble more near-

ly the troublesome but vivacious ‘ cactus,’ rather than any specimen of

the more lordly ‘ficus.’

27. Central sphere supporting three ‘ Chatras’ ‘umbrellas’ or

BROAD-ARROWS.’ Fig. 91.

This symbol would appear to be Buddhist, but tinged with solar or

Nature-worship symbolism. It consists of three ‘ chatras ’ or umbrellas

radiating from a central boss or sphere. Thomas calls these symbols

collectively “ mystic circles ” which does not explain much. The

‘ chatra ’ is of course a royal emblem, and is at the present day seen over

every Pagoda in Burma. In some coins of a later date than the

present it is also represented on the top of the stupa, as in those of the

Kunandas. It is hardly distinguishable from the ‘ broad-arrow ’ (so

called) .which is in use in England to mark articles the property of

Government, and which must rather be considered as related to the

‘ chatra ’ or royal Buddhist emblem, than to tho classic weapon of Robin

Hood.

This symbol has many variants, the simplest or initial form being

the present No. 27 which is rather rare. The same type of symbol also

occurs in the lowest stratum at Troy 23 feet below Ihs surface on terra-

cotta whorls mixed with stone implements. In this archaic form of the

symbol tho apex of the ‘ chatra ’ is directed inwards instead of outwards,

and the solar nature of tho inner disk on which the ‘ chatras ’ rest (as

it were topsy-turvy) is placed beyond doubt by the numerous radiating

lines surrounding it. (Schliemau’s Troy, page 80.)

21G W. Theobald — Notes on some of the symbols found on the [No. 3,

28. Symbol 27 with thrbe intervenino balls. Fig. 92.

In this variant the ‘ chatras ’ arc separated by three intervening

balls, and the antiquity of this form of the symbol is proved by this

identical pattern being found in Troy, only the balls and “ arrows ” (as

Schlieman calls them) are ranged on the terra-cotta whorls in fours instead

of threes (Schlieman’s Troy, Plate XLIII, fig. 458). This identity of

symbols used in Troy with those impressed on the punch-marked coins

of India completely upsets the speculations of Thomas on their local

origin. “ In brief these primitive punch-dies appear to have been the

product of pure home fancies and local thought, until we reach incom-

prehensible devices composed of lines, angles and circles, which clearly

depart from Nature’s forms.” (Num. Orient. Ancient Indian Weights,

page 59). Thomas then goes on at some length to except the design of

the “ panther of Bacchus with his vine” as of clearly foreign design

and not the result of local thought. I am, however, unable to recognise

any ‘panther’ in the objects figured as such by Thomas, or on any

coins which have come under my notice, so till more decisive specimens

are known, the occurrence of the ‘ Nionysiac panther ’ must remain an

open question.

29. Symbol 27 with three interveking ‘ Taurines’ Fig. 94.

An essentially planetary or Nature- worship symbol. It occurs on

copper coins found by Sir A Cunningham at Eran.

30. Symbol 27 with three ‘ Taurines ’ in shields or ovale. Fig. 98.

31. Symbol 27 with three intervening semi-circles. Fig. 93.

In this form of the symbol, the balls are replaced by semi-circles

which may represent ‘ chambers ’ of a ‘ stupa,’ as so commonly thus

represented on these coins.

32. Symbol 27 with three intervening ‘ reliquaries,’ or ‘ lamps.

Fig. 102.

These objects are the same as symbol 191, which in sometimes seen

within the chambers of the ‘ stupa.’ It may possibly be intended for a

‘ lamp.’

33. Symbol 27 with three owl-heads. Fig. 95.

In this form, the ‘ balls ’ are replaced by a symbol which may be

described as the Greek letter ‘ phi ’ with the upper projecting limb cut

oif. It is essentially the same as occurs on symbol 20 and is also found

on Trojan pottery, and has been designated “ owl’s head.” (Schlie-

217

1890.] punch-marhed coins of Hindustan, ^e.

man’s Troy, p. 313, fig. 227). A variant of the same design is seen

carried in the hands of the principal figures in the bas-relief at Bogliar-

keni, representing scenes in Hittite history. Fig, 258. (See Nature for

March 1888, p. 513), and another variant is found on a Sculptured Stone

in Scotland at Elgin. Fig. 276.

34. Human figures. Fig. 1.

The human figure is perhaps most usually represented by a group

consisting of a man on the right and two women on the left. The male

figure has two fillets projecting behind his head, which probably indicate

royal rank. The women sometimes clasp each other’s hands, or else stand

a little apart, and their hair is represented as fastened up behind the head

into a projecting knot or ‘ bun,’ the same mode of wearing the hair

being also seen on the Kunanda coins.

35. An Elephant to the eight. Fig. 10.

The elephant is an extremely common object on these coins and

is usually turned to the right. There is very little variation in the

treatment of the device, though Thomas figures an example with a

number of ‘ Taurines ’ round it by way of border.

36. A HAND IN A SQUARE, DISPLAYING FOUR FINGERS. Fig. 7.

This is not a very uncommon symbol, but what it refers to is not

very evident. Every one familiar with India must remember the two

little foot marks, carved in stone or marked with rod paint, on the spot

where some devoted wife bade earth adieu as she ascended the pyre,

which was soon to consume her husband’s body and her own. Can it

be, that this is the hand of a ‘sati ’ in the act of distributing the last

gifts to her relatives ere she mounted the fatal pyre F In some cases

all the five fingers are displayed (as in Thomas’ plate J. A. S. B., 1865,

PI. XI), but the surrounding square is there wanting.

37. A Rhinoceros. Fig. 13.

The rhinoceros is rare on these coins, and in both the figures given

by Thomas (J. A. S. B., 1865, PI. XI), the horn, though undoubtedly be-

longing to this animal, yet makes an unnatural curve forwards. The

species intended is probably S. Sondaicus, the lesser one-horned rhino-

ceros, which at the date of these coins was probably found over the

entire peninsula, and so late as Baber’s time was hunted and killed by

arrows and spears, in the Punjab, whore it has long since been extermi-

nated. On one copper coin in my own possession, the forepart of an

animal is represented, which undoubtedly is intended for a rhinoceros.

218 W. Theobald — Notes on some of the symbols found on the [No. 3,

with a long recurved horn. E^ig. 14. The coin is round and very thick,

and of a later type than the bulk of these coins, and is probably from

Ujain, as it is impressed with symbol 202 which seems to belong to that

mint in the opinion of Sir A. Cunningham.

38. Humped Bull, coucuant before the symbol op Mahadev. Fig. 15.

The Indian bull (or cow) is a common symbol on these coins and

where the animal is associated with the ‘ Ungum,’ there can be no doubt

that the Bull Nandi, the ‘vahan’ of /Sfm is intended, as the attitude

of the animal on the coins is that in which ‘ Nandi ’ is represented

in almost every temple of Mahadev. I am not aware if the allied

animal the yak, which figures on the coins of ‘ Kunanda ’ is also met

with on the earlier issues, but I think it possible that some of the stand-

ing figures of a bovine typo may refer to that animal. See ‘Note on

some symbols on the coins of Kunanda’ J. A. S. B., 1886, Part I, p.

161).* And here I would draw attention to an unaccountable statement

of Mr. Rhys Davids in his essay on the ancient coins and measures of

Ceylon, in Numismata Orientalia, p. 30. Speaking of a temple at

Pulastipura Mr. Rhys Davids remarks, — “ That the temple is sacred

to Vishnu is certain, from the four stone bulls on its summit, which are

couohant like the bull on the coin.” The conte.'ct goes to show that

this is no accidental mistake of the pi'inter, and yet nothing can be more

certain than that in Hindustan the couchant bull is the emblem of Siva

his appropriate ‘ vahan,’ as ‘ Garuda ’ is of Vishnu. Therefore so far

from proving that the temple belongs to Vishnu, the four couchant bulls

would seem indisputably to prove its dedication to Siva !

Mr. Rivett-Carnao in his paper on the snake symbol in India,

throws out the ingenious query, if the prominent hump on the back of

the Indian bull may not have led to the selection of that animal as the

‘ vahan ‘ of Siva from the resemblance of the hump to one of the ordi-

nary symbols of the god a dark round stone, and I think there is much

truth in the idea. The material knowledge of the present day and the

unsympathetic spirit of Western culture blinds us and deprives us of

the capacity for viewing trivial objects in the light in which they pre-

sented themselves to untutored men in the childhood of the earth. As

Gubernatis remarks in reference to the genesis of myth from ordinary

solar and atmospheric phenomena : “ When faith was pure, when

science did not exist, such illusions must have been continually awaken-

* For considerations of strict accuracy, I regret having used (in common with

other writers) the Tribal name for these coins, in place of the King’s name who

issued them, but having used the term Kunanda’s, I prefer (with this explanation)

still retaining it.

219

1890.] punch-marked coins op Hindustan, ^c.

ing enthusiasm or fear in the breasts of our ingenuoi^s forefathers, n'lio

lived in the open air with their herds of cattle, and stood with earth

and sky in constant relation, and in continual communion. Wo busy

dwellers in great cities, held back by a thousand social ties, oppressed by

a thousand public or private cares, never happen to raise our eyes to-

wards the sky, except it be to consult it on the probability of fine or

wet weather; but evidently this is not sufficient to enable us to com-

prehend the vast and complicated epic poem transacted in the heavens.”

{Zoological Mythology, Preface p. xxiv). To give an actual instance

of this child-like simplicity in men far removed from the primitive times

pictured by Gubernatis, we have only to turn to the memoirs of Ben-

venuto Cellini and peruse his account of a Salamander he saw when

quite a boy. A father of the present day who fancied he saw a Sala-

mander, basking in the fire under the kettle, would probably seize a

pair of tongs with the view of securing .such a curiosity for the local

Museum, but this is what Cellini’s father did in similar circumstances :

“ When I was about five years of age, my father happened to be in a

little room in which they had been washing and where there was a good

oak fire burning : with a fiddle in his hand he sang and played near the

fire, the weather being exceedingly cold. Looking into the fire, he saw

a little animal resembling a lizard, which lived and enjoyed itself in the

hottest flames. Instantly perceiving what it was, he called for my

sister and after he had shown us the creature he gave me a box on the

ear : I fell a-crying, while he, soothing me with his caresses said,” My

dear child, I do not give you that blow for any fault you have committed,

but that you may remember that the little lizard which you see in the

fire is a Salamander : a creature which no one that I have heard of ever

beheld before.” So saying, he embraced mo, and gave mo some money.”

But as it takes a strenuous effort for the unaccustomed swimmer to dive

to any depth, so it costs us a severe, and generally fruitless effort, to

penetrate mentally the oceanic depths of medimval credulity, when

sacred books and sacred myths were composed by earnest men, of the

type of Cellini’s father who would have probably gone to the stake

rather than admit that there was no real Salamander seen by him what-

ever but only the creation of his own fancy !

39. Humped Bull couchant before a ‘ Taurine.’ Fig. 16.

This is an interesting example of the interchangeable character of

the symbols of Mithraism and Nature worship or Sivaism. In India

the humped bull is the ‘ vahan ’ of Siva alone, but in the Mithraic

religion of Persia, the bull represents the sun, so that the present sym-

bol is capablo of appealing either to the worshipper of Mithra or Mahadev

220 W. Theobald — Notes on some of the symbols found on the [No. 3,

This dualism was doubtless not unintentional and found imitators in the

West, in the case of those astute and religious men the Popes of Rome,

when they converted the statues of Olympian* deities into objects of

Christian worship.

“ Till Peter’s keys some christened Jove adorn.

And I’an to Moses lends his pagan horn ;

Bee graocloss Venus to a Virgin turned

Or Phidias broken, and Apelles burned.” Dunoiad, Book III.

40. A Nylghao (Portax pictus). Fig. 25.

This is an animal which has short straight horns, and is not humped

like the Indian Bull. It is probably intended for the nylghao, an

animal considered by the Hindus as allied to the bull and equally

sacred. It is not a common symbol on the coins and is unnoticed by

Thomas.

41. Hare in the moon. Fig. 21.

This pretty conceit, though by no means rare, is not mentioned by

Thomas. It refers of course to the relation in Hindu mythology be-

tween the Moon and Hare, the mythical hare being undoubtedly the

moon. Gnbernatis quotes one Buddhist legend in which the hare is

described as having been tran.slated to the moon, as a reward for its

having hospitably bestowed on Indra, in guise of a pilgrim, its own

flesh to eat, no other food being available. {Zoological Mythology,

Vol. II, page 79).

42. Goat browsing on a vine. Fig. 20.

This animal is not named by Thomas, but figured by him next to

the rhinoceros, aud also as a leopard, in the last figure of line 6, but

on a coin in my possession the animal is provided with two straight

horns and two very conventional or round ears, and below it, is figured

a kid with the same conventional round ears, but no horns. The up-

right staff in fi-ont of it, with berries down each side (fig. 7G)t may re-

pi-esent a vine, conventionally, in which case the goat is probably re-

presented in the act of browsing on the vine as goats are fond of doing.

The symbol in fact illustrates those lines in Ovid’s Fasti :

* The tomb of Sannazariua, the poet, who died in 1530 was ornamented with

statues of Apollo and Pallas with the Gorgon’s head : these figures were subsequent-

ly altered in the prevailing fashion of the period, into figures of David and Judith ;

the lyre of the former becoming a harp, whilst the head of Medusa was converted

into that of Holofornos 1

+ This branch or staff should have been represented in front of fig. 20, as it in-

variably accompanies the goat.

1890.]

221

puncli-marlced coins of Hindustan, Sfc.

“Bode, caper, vitem ! tamen hino, cntn stabia ad aram

In tna quod spargi cornua posait orit.”

Indian goats display two types of horn, a straight horn of the

‘ markhor ’ type (^Oapra Falconeri), and a curved horn like that of the

Nilghiri ‘wild sheep’ of sportsmen. (Hemitragus hylocrinm). The

peculiar round ears, may be intended to represent an artificial shape,

imparted to them as a mark of ownership, as to this day goats’ ears are

sometimes cut for that purpose. Specimens exist in the British Museum

and in my own collection.

43. A Kid. Fig. 22.

There seems no reasonable doubt that this animal is intended for

the young of the goat placed above it on the coin, the youthful look of

the kid being well conveyed, and its ears being of the same conventional

shape as those already described of fig. 20. It is probable therefore

that two distinct ‘ punches ’ were employed, the ‘ kid ’ being struck

wherever room was available for it. The coin is in my possession and

I have noticed only I think another example in the British Museum.

44. The Civet-cat, {Viverra zibetlia. The ‘ Autos ’ of India) . Fig. 27.

This is probably one of the animals which Thomas calls a “ leo-

pard,” which animal I have failed to recognise on the coins, at least

with any certainty. The animal occurs several times and in all the

better preserved samples, it is represented with a lengthened snout

quite unlike the rounded face of any feline animal. The ears too are

rounded, patulous and connivont quite unlike those of the dog, but on

the whole, imparting to the elongated head the appearance of the civet-

cat. On some coins a small animal with long ears, is introduced just

in front of the nose of the civet-cat, whose action seems to be arrested,

and to represent that animal as seizing the hare, or as pausing in the

act of scenting it. If we suppose the hare to be a foolish young leveret,

there is not too much disparity of size between it, and the large civet-

cat of India which in my opinion the larger animal is intended to re-

present.

45. A Panther (?) Fig. 19.

This animal has not been noticed by me on any of these coins

One of the animals so called by Thomas (fig. 20) is undoubtedly a goat

and possesses horns ! The other (fig. 19) so regarded by Thomas is pro-

bably a ‘ hatas ’.

46. A ‘ gharial ’ seizing a ‘ hilsa.’ Fig. 30.

The first and second objects figured by Thomas Num. orient, 1. c..

D D

222 W. Theobald — Notes on some of the symbols found on the [No. 3,

line 7, refer evidently to one and the same subject, which though not ex-

plained by the author is sufficiently clear to any one familiar with the

Ganges, to leave no doubt of the incident it is intended to convoy. The

rainy season in Bengal we may suppose to be at its height, the midday

sun pouring down its intense rays, (‘ raining fire ’ as the natives say)

tempered only by frequent clouds drifting overhead before the set of the

Monsoon current. Nature is in her lustiest mood. The social Bayas

( Ploeeus) weaving their pensile nests from some ‘ kujur ’ palm on the edge

of the cultivated laud afford an illustration of what is everywhere going

on in every grove, brake, or swamp, where the feathered tribes are busy

in attending to the wants of their young, or in preparations for their

anticipated arrival. Standing on the banks of the sacred Ganges now

iu full flood, the traveller can but dimly discern the opposite shoi-e

across a broad expanse of turbid and seething waters, swirling onwai'ds

to the sea. Against this powerful stream, that prince of Indian fish,

the ‘ hilsa’ {Olupea ilisha, B. H.) is now striving to win its way from the

sea to the spawning ground in the upper reaches of the river and one of

the perils that besot its path, is the incident depicted on the coin. Sud-

denly, at our foot almost, as we gaze down on the river from some lofty

bank, against which the main stream of the river is setting, a long snout,

at once seen to be that of a ‘ Oharial ’ or the fish-eating long-nosed

Crocodile of the Ganges is protruded above the waves, and in the grip

of its jaws a fine ‘ hilsa ’ is seen held well clear of the water. The

‘ hilsa ’ is seized and held much as a pike is said to seize its prey, that

is transversely and after a bite or two is swallowed and the snout of the

monster disappears as noiselessly as it rose. A living tomb has closed

on its victim and another scene in the kaleidoscopic tragedy of nature

has been enacted before our eyes. The salutary thought “ omnes

eodem cogimur ” was probably not lost on the earlier settlers in the

Ganges valley and may have led to so pregnant an example of the un-

certainty of life, a doctriue equally cherished by Christiau and Buddhist

alike, being perpetuated for its moral on these early coins.

47. A PYTHON OB KOCK-SNAKB INCUBATING HER EGGS. Fig. 29.

If I am correct in my interpretation of this symbol, it proves that

long before our era the observant Hindu or Buddhist, had noticed the

remarkable peculiarity of the Python incubating her eggs, which till

recent years naturalists were wont to regard with incredulity, till the

fact was established beyond cavil by the animal in the Zoological

Gardens in London. The design on the coin has every appearance of

being intended for a snake, folded round on itself, and the peculiar shape

of the head suggests the python being the snake intended. Within

223

1890.] punch-marked coins of Hindustan, ^c.

the folds of the body are two oval objects which can hardly be meant to

represent anything but eggs, and if this interpretation is not accepted,

I am quite at a loss to suggest any other, but I feel convinced the above

is the correct one.

48. A Cobra. {Naja tripudians). Figs. 31, 32.

Neither this symbol or the last is mentioned by Thomas, nor does it

appear to be common on the coins, but on two specimens in my posses-

sion, what appears to bo a hooded snake is seen, though not very well

preserved. Considei'ing the part the Cobra plays in Hindu mythology, it

is rather curious it is not of more frequent occurrence, being sacred to,

and symbolical of Vishnu and Siva alike. The Cobra is perhaps

introduced as a fortunate and auspicious symbol, just as a snake in

brass is used as a canopy for idol shrines or altars at the present day,

and which snake is furnished with one or a plurality of heads. Dr.

Rajendralala Mitra, C. I. E., once informed me that a respectable

Hindu family of good position in Bengal referred a certain reverse of

fortune which overtook it, to the fact that in repairing the old family

mansion, a number of Cobras which from time immemorial had occupied

quarters below the basemeut of the building, had been dislodged, and

either dispersed or destroyed. It may seem strange that a Hindu should

not only tolerate but derive satisfaction from the presence of so danger-

ous a guest in his abode, but I believe the zenial tie thus established

between the reptile and man is rarely dissolved through any misconduct

on the part of the former. I can quite believe, that as bees are said to

recognise persons they are in the habit of seeing about their hives, so

the Cobras in a house, may learn to recognise their protectors, and

moreover the occupants of the premises knowing what sort of animals

were about the place at night, would act with all necessary care in

consequence.

The peaceful and unvindictive and unaggressive disposition of the

Cobra appears to bo recognised not only in Bengal, but among the

Karens in Burma who have, of course, a legend to account for it. Once

on a time the Great Father summoned the reptile tribes before him to

interrogate them as to how they would behave towards man, for in those

days all snakes were poisonous. The Python replied haughtily that he

should act as ho pleased, for which an’ogance ho was diiven into the

water, which quickly washed away his poison and all his descendants

have been harmless ever since. The Cobra, however, replied that he

would not bite man, without provocation sufficient to bring tears into

I’is eyes, and he therefore was allowed to retain his full venomous

■poster. (Rev. F. Mason). Fig. 31 is copied from Prinsep’s Plate, of

224 W. Theobald — Notes on some of the symbols found on the [No. 3,

Ancient Hindu Coins. (Edited by Thomas) PI. XX, 6g. 25, a copper

coin. Fig. 32 is from a coin in ray own possession, of silver.

49. A TEIONTX, OR RIVER TURTLE. Fig. 35.

On one coin in my possession a turtle with its neck protruded

beyond its shell is seen in the act of swimming, apparently, and Thomas

has the figure of one with a fish on either side, as though to point out

it is a water turtle and not a land tortoise which is represented. The

animal may perhaps represent the mythical turtle which in Hindu

cosmogony supports the universe, but it is more probably intended for

an ordinary ‘ trionyx ’ which in the Indian rivers is so prominent an

object, and would bo one of the most remarkable animals in the eyes of

a people who had immigrated to the fertile plains of India, from the

cold highlands of Asia, where such reptiles are unknown, or represent-

ed by species of insignificant size compared with such powerful creatures

as the ‘ Trionyx ’ of the Ganges. The turtle is also regarded by some

as a phallical emblem, and as the worship of Mahadev is clearly referred

to on these coins, the turtle may be introduced as an emblem of his

cult.

The turtle is too infrequent on these coins, as compared with the

very common elephant, to render it likely that by the turtle is intended

the mythical opponent of the elephant, when both fell victims to the

superior might of ‘ Oaruda,’ and were carried off in his talons to be

devoured by him. (See Zoological Mythology, Vol. II, page 363).

50. A FROG BETWEEN TWO ‘ Taurines,' Fig. 28.

This symbol is not common, neither is it mentioned by Thomas.

It is, however, very clearly represented on one coin in my possession,

and has symbol No. 3 placed between the frog’s front and hind legs.

In Vedio mythology the frog represented the clouds, and the

animal may well have served as the symbol of the rainy season, when

the fi-ogs are all life and activity. Even if no esoteric meaning attaches

to the animal, it is not sui-prising that it should find a place among the

animals represented on the coins, in a land where it makes known its

presence in a highly vocal and jocund manner, at a season when nature

is reviving from the enforced rest of the hot season and where the

hopes and labours of the husbandman depend on the same conditions

which elicit a gratulatoi*y chorus from the frogs.

51. Two FISHES IN A TANK. Fig. 41.

Fish are frequently represented on these coins and generally in

pairs either side by side, or one behind the other. As they are fre-

225

1890.] puncli-marlced coins of Hindustan, ^c.

quently represented in a tank apparently, some domesticated species of

the carp family may be intended, many of which are of large size, and

when living in the vicinity of some temple are regarded as sacred, and

remain unmolested. The doctrine of metamphychosis often too renders

fish sacred, as in Kashmir where not long ago all fishing in the Jhilum

within the city was prohibited as it was believed that the soul of

Ghulab Singh, was contained in a large fish, wdiich usually resided

somewhere in the river near the palace in Srinngger.

52. Fona fish bound a square. Fig. 42.

Thomas figures this symbol, which appears to be intended for fish

in a tank or piece of water, with a small island in the centre with a

pillar erected thereon (Num. orient, penultimate figure of line 7).

53. A SIUUEOID PISH ; ‘ CAT-FISH.’ Fig. 36,

This is one of two figures given by Thomas seemingly intended to

represent the same sort of fish. The peculiar shape of the head may

be regarded as indicating the expanded gill covers which are very

capacious in these fishes (Siluroids), whilst on one of the figures given

by Thomas the tentacular filinients about the mouth are well displayed,

which are so conspicuous in the cat-fishes, which are indeed so called,

from their ‘ icTiishers.’ My friend Dr. O. Codrington has suggested

that a species of ‘ Trigon ’ or ‘ ray ’ is intended, and I myself once thought

so, but I incline rather to a ‘ Siluroid ’ as being one inhabiting inland

streams with which the mass of people would more likely be familiar,

and the shape of the fish points rather to an exaggerated outline of the

distended gill covers, than to the body of a ‘ Ray.’ The evident pre-

sence of tentacles or barbules, however, on one specimen is the strongest

reason for regarding it as a ‘ cat-fish.’

64. An estuarine snake ? (Oerlerus rhijnehops) . Fig. 34.

The triangular head of this snake is suggestive of a viperine tree

snake, but the above estuarine snake, which has a peculiarly repulsive

head is probably intended, and it is one too with which fishermen are

familiar, and all dwellers on the banks of tidal streams in India.

55. A RAISED GRAIN-STORE WITH ‘ ThyrsOS ’ IN FRONT. Fig. 55.

This symbol may be intended for a house, but I think it is rather

intended as a grain store, constructed of mats coated with clay, and

raised on posts out of the reach of vermin. It may be presumed that

had a house been intended, a door and some means of access would have

been indicated. On the right of the store is a ‘ Taurine ’ whilst on the

226 W. Theobald — Notes on some of the symbols found on the [No. 3,

left stands a pole or ‘ thyrsos ’ whose counterpart may be seen in every

cantonment bazar or lines of a native regiment, in the form of a tall

bamboo, the fillets on the Greek ‘ thyrsos ’ being replaced by a long

streamer of cloth by way of ensign.

56. Food receptacle for birds. Fig. 118.

57. A LATER EXAMPLE OF THE SAME (oN THE COINS OP Kunanda) . Fig. 119.

Of these symbols Mr. Thomas writes : “ I am unable to conjecture

the intent or import of the singular emblem which appears below the

‘ Swastika.’ An earlier form of the device occurs on the introductory

weight currency, but this outline suggests no more intelligible solution

of its real import than the more advanced linear configuration ” (See

Note on some of the symbols on the coins of Kunanda, J. A. S. B.,

1886, Part 1, No. 3, page 167).

These devices do not seem to me hard to interpret. The first or more

archaic symbol of the punch-marked coins is probably intended for a

‘ begging bowl ’ of a Buddhist monk, the two ears on one side, repre-

senting the euds of the band, by which the bowl is partly supported

round the neck of the mendicant friar, as he wanders round to collect

the offerings of the pious. Symbols No. 3 are more accessories intro-

duced here as in many other cases simply as such. The upright pole

whereon the bowl or receptacle rests, is for the purpose of enabling

birds to have access to the food without their lives being placed in

jeopardy from cats or dogs, which would be the case were the food

thrown down on the ground. Feeding animals of all sorts is a mei-i-

torious act in a Buddhist, but some criminality would attach to one,

who through inattention, was the cause of an animal losing its life, as

for example, tempting a bird by the offer of food within reach of a cat

or dog, and hence probably the invention of the device represented by

these symbols.

58. A BOW AND ARROW. Fig. 56,

The bow was the national weapon of the Aryan colonist of India

long before the British yeoman made his favourite arm feared and vic-

torious on many a well-contested field in France or in Flodden’s fatal

plain. In the Ramayan all the troubles which befell King Dasaratha

and ended in the banishment of Eama were due to the unhappy ac-

cident of the king killing with his ai’row the young ascetic in mistake

in the forest for a wild animal, from which we learn that proficiency

with the bow was a regal accomplishment in those days. Of the five

227

1890.] punch-marhed coins of Hindustan,

Pandu brotLers, Arjun 'was a noted arcber, and Ins unlucky escapade in

bringing down a miraculous fruit, the property of a ‘ Muni ’ or Hindu

saint, is the subject of a pretty poem by Sir W. Jones, familiar probably

to most readers of this Journal, and another example may be quoted

in the favourite hero of the Panjab, Basalu, “ Sahl Byne's redoubted

son ” whose bow of might brought down the llakus Pagrbutt ; no wonder

therefore that the bow should appear on the coins whether any esoteric

meaning attached to the symbol or not.*

59. A Steel-taed or hand scales. Fig. 9.

This is not very common, but seems without doubt intended for a

‘ steel-yard,’ in this instance probably made of ‘ bamboo.’

60. A PISH. (So designated by Thomas). Fig. 45.

This creature may with equal probability be regarded as a centipede

fScolopendra) . The figure is copied from ‘ Thomas ’.

61. Three huts, the central being the largest. Fig. 59.

As on these coins a man is usually represented with two wives, it

seems probable that the taller or central hut is intended to represent the

man’s, or perhaps the joint dwelling of the family, whilst each of the

smaller huts alongside of the central one, represents the separate dwell-

ing of each wife.

62. A CROSS WITH ITS ARMS TERMINATING IN TREFOILS. Fig. 196.

This is on emblem which may be seen at the present day in Chris-

tian churches, on the altar for example of East Budleigh Church. The

four arms of course indicate the three male and one female person of

the A ssyi-ian godhead, four persons and one god ; whilst the trefoil ends

stand for symbols of the masculine triad an idea which has survived

to, and flourishes in our day, and was the religious germ-cell of all

faiths which divide the godhead into persons or indulge in similar

monkish subtileties.

63. Sphere surrounded by four ‘ Taurines.’ Fig. 99.

From a coin in my own possession. It is not common.

64. A Thunderbolt. Fig. 160.

For want of a better name I have termed this common symbol a

‘ thunderbolt ’ though in reality it is probably intended for a composite

* See Haficimento of the Legend of Rassaloo, J. A. S. B., 1854, p. 123. By

Major J. Abbott.

228 W. Theobald — Notes on some of the synibols founS, on the [No. 3,

symbol uniting two ‘ Taurines ’ with a double crux ansata. Regarding

the centre of the emblem as a circle, with which the circle of the above

four symbols is supposed to correspond, we have an intelligible explana-

tion of the elements entering into the formation of this otherwise obscure

symbol.

65. Humped Bull oe Cow standing. Fig. 18.

This animal is sometimes depicted as standing, and is usually

turned to the right. Thomas, however, figures one turned to the left.

66. Symbol 27 with three intervening shields with central dots.

Fig. 97.

This symbol is figured by Thomas, and is not common.

67. A crocodile (?) Fig. 33.

A very indistinct symbol on one coin, perhaps intended for the

above animal.

68. Wells in a garden. Fig. 89.

This symbol probably represents a garden. In the centre, is a

‘ Thyrsos,' or its Asiatic homotype. The low circular objects at each

end probably represent the low wall by a well which terminates the

water conduit in one direction, and the upright poles with cross levers,

are the ‘ Shadoof,’ the common means of raising water for irrigation

throughout the East. It is a common symbol.

69. A ‘ Thyrsos ’ between two fish. Fig. 39.

70. A tree growing symmetrical from a square enclosure. Fig. 74.

This box-like base, probably represents the brick enclosure, with

which sacred trees are often fenced in, for protection and support.

71; A tree, or a branch op wild date palm {Thmnix). Pig. 68.

72. A tree, perhaps a Cypress or Conifer. Fig. 70.

73. A domestic implement for cleaning cotton. Fig. 228.

If this is not intended for a cotton gin, I fail to comprehend it.

The symbol is a rare one,

74. An insect ? Fig. 54.

This symbol occurs on a coin in my own possession, and though

very clearly defined cannot be very confidently explained. It certainly

resembles an insect but may be perhaps intended for some fruit.

1890.]

229

punch-marTced coins of Hindustan, ^’c.

75. A EUDE Celtic ceoss (?) Fig. 206.

I have seen no specimen ■which clearly sho'ws ■what this is intended

for, but it recalls in general appearance a rude stone cross of Celtic de-

sign, and with the proofs before us of the occurrence of ornamentation

on Celtic crosses identical with symbols found on these coins, the idea of

the prototype of a Celtic cross being also found on them is not so ex-

travagant as it might at first sight seem to be.

76. An almond-shaped lozenge, within a similae aeea. Fig. 198.

This ‘ almond ’ on Assyrian gems is understood to stand as the

emblem of Ishtar. In more modern times it came to be called ‘ vesica-

piscis,’ and is the well-known shape used for medals of the Virgin Mary.

(See Inman, Ancient Faith embodied in ancient names sub voce, ‘Cha-

suble).’

77. No. 27 with ovals between the ‘ Chatras.’

This is a mere variant of fig. 92.

78. A teee, seemingly enclosed below. Fig. 73.

This very peculiar symbol is not very rare, though it is far from

clear what is intended by it. The basal portion looks like a box or

enclosure, from each side of which a tree seems to shoot up, the right

hand branch being taller than that on the left, and both ending in stiff

cross twigs or shoots.

79. A TEEE, OP A PECDLIAE BOTTLE SHAPE. Fig. 80.

80. A BEANCH IN AN ALMOND-SHAPED LOZENGE. Fig. 82.

81. A BEANCH IN A CIECULAE AEEA. Fig. 85.

82. A PILLAE ON AN EMINENCE. A “ Gilgal.” Fig. 211.

It is curious to find on these coins an emblem so widely spread as

the ‘ Gilgal,’ (The sun’s heap of stones’). The pillar* is of course a

solar emblem, or one dedicated to ‘ Sivaism,’ and the heap of stones is

accumulated round it by every passing traveller doing reverence by

contributing a stone to the existing collection.

* For full particulars regarding ‘Qilgals’ whether in India Canaan, or Europe,

reference may be made suh voce to Inman’s ‘ Ancient Faiths embodied in ancient

names’ or Colonel Forbes Leslie’s 'Early Races of Scotland,

230 W, Theobald — Notes on some of the symbols found on the [No. 3,

83. A SQUARE WITHIN A CIRCULAR AREA. Fig. 110.

All extremely simple symbol of infrequent occurrence.

84. A cow NILGHAIE.

On some coins an animal is seen without horns and with a somewhat

finer head than an ordinary bovine, and it seems not improbable that

the cow of the ‘ blue bull ’ (Portax) may be intended.

85. A TRAPEZOIDAL FIGURE WITH SQUARE MARKS INSIDE. Fig. 125.

I am quite unable to suggest an explanation of this curious symbol.

The ‘ blocks ’ inside fill up the space more closely than is seen in the

figure.

86. Three ‘ Thyrsi’ (?) on an oval body supported on two legs.

Fig. 201.

This also is a very obscure symbol which I am unable to offer any

explanation of. I have noted several examples, none very clear.

87. A SQUARE TO THE LEFT OF A TRIFID BRANCH IN A RECTANGULAR AREA.

Fig 205.

A similar type of symbol to fig. 203. It occurs on the reverse of a

coin in my possession.

88. A STAR OF EIGHT POINTS. Fig. 144.

89. A Branch with a circle.

Figs. 85, 86 and 87 seem all vai’iants of this design.

90. A SMALL TREE. Fig. 79.

This is not a rare symbol, but is always a small device, and not very

conspicuous.

91. A RUDE FIGURE PROBABLY REPRESENTING A MAN WITH A WATER POT.

Fig. 5.

92. A SYMBOL OP UNKNOWN IMPORT. Fig. 210.

Occurs oh a coin in the collection of Dr. 0. Codrington.

93. A CROSS ABOVE A ‘ Taurine.’ Fig. 108.

Copied from Thomas’ Plate (Num. Orient.).

1890.] punch-marked coins of Hindustan, ^c. 231

94. A GROUP OF ‘fungi ’ (? ?) Fig. 83.

This is not a very rare symbol, but a very obscure one. It seems

hardly probable that ‘fungi’ are intended but no alternative supposi-

tion presents itself.

95. A PlRALIiELOGEAM DIVIDED INTO TRIANGULAR SEGMENTS. Fig. 123.

A somewhat uncommon symbol on a coin in my possession.

96, A ‘ Thyrsos’ with a canopy above. Fig. 38.

The central object is a pole with an oval head, not I’are on these

coins, and which I am inclined to identify with the ‘ Thyrsos ’ of Gi’eek

mythology. On either side are two objects which may be intended for

fish, and above is a semi-circular canopy.

97. Two fish (?) with a pole between and a semi-circle below.

Fig. 37.

It is very doubtful if these objects are fish or the precise meaning

of the semi-circle. It is essentially identical with No. 96, and the

same explanation will apply to both.

98. A ‘ Thyrsos ' between two ‘ Taurines’ in a triangular area.

Fig. 181.

99. A ‘fan’ palm, or tal tree. (Borassus'). Fig. 64.

100. A human figure with three dots above it. Fig. 2.

Perhaps intended for Siva.

101. Three dots in a circle. Fig. 154.

This symbol is identical in import with No. 15.

102. Four ‘ Taurines ’ IN A square. Pig. 164,

103. A circle supporting two ‘ Ohatras ’ and two ‘ Taurines.

Fig. 103.

This symbol appears to bo furnished with a handle. If this is

really intended, it would seem to be connected with the ‘ sistrum ’ of

Isis, and to represent a variant of that Nature-worship emblem.

104. A VINE. Fig. 76.

This is part of a composite symbol, not very rare on the coins, and

which Thomas calls a leopard and vine. In the best examples, however.

232 W. Theobald — Notes on some of the symbols found on the [No. 3,

the animal is clearly a goat (see fig. 20), and the plant a conventional

representation of a vine (P)

105. A BOW AND AHEOW. Fig. 58.

On this symbol there is a sort of loop attached to the string, the

precise meaning of which I do not recognise.

106. Four squares within a square. Fig. 111.

107. A DOG.

Thomas represents the dog independently, giving no less than

eight figures of the animal or allied species. Of these the fourth figure

is probably a goat and the fifth a ‘ jackal;’ but, so far as I can judge, the

dog is always represented standing on the top of a ‘ stupa,' and in no

other position. Occasionally toward the edge of a coin, a dog is seen

by itself, but rarely, if ever, so placed as to preclude the supposition

that the ‘ stupa ’ was there, hut that its impression had fallen outside

the area of the coin, the upper part only of the device, namely, the dog,

being impressed. I do not wish, however, to go the length of affirming

the dog never appears independently, but such is rarely the case, and I

regard it as a culpable license of the artist not representing the dog, in

the attitude ho almost invariably is seen in, that is, on a stupa, because

it was necessary to Mr. Thomas’ theory that he should not by rights

be there. Strangely too, not only is the dog omitted but the peacock

likewise, which is always seen in no other position than on the top of a

‘ stupa.’ Thomas wholly ignores the peacock !

108. Six balls or dots arranged in an equilateral triangle.

Fig. 158.

This symbol is a triangle each side of which consists of three dots.

Whichever way this symbol is viewed, it presents three triangles stand-

ing each on its own base, or three pyramids as they may be termed, the

pyramid being a male emblem and in the centre is a fourth triano-le

with its apex below, or the inverted pyramid or ‘ delta ’ which esoteri-

cally represents the female principle in nature. This will appear at

once, if the ‘ balls ’ are connected with dotted lines.

109. A RECTANGULAR SYMBOL IN A SQUARE AREA. Fig. 116.

■ 110. Elephant to right.

The elephant on the copper coins of Eran is more freely treated

than the somewhat cramped and conventional animal so common on the

233

1890.] punch-marleed coins of HinduUan,

silver coins of this series, due probably to the later date of the larger

Eran coins.

111. An unknown object. Fig. 88,

112. A SOLAE WHEEL. Fig. 138.

This is clearly a solar wheel, with sixteen curved rays or in other

words, a wheel compounded of four ‘ swastikas'

113. Bow AND Arrow in a Square. Fig. 67.

. 114. Symbol 27 only with six ‘ chatras.’ Fig. 229.

115. A ‘ Thyrsos ’ and appendages within an oval area. Fig. 178.

This symbol occurs on a coiu in the collection of Sir A. Cunningham

and is the only example that I have seen.

Rare, however, as this peculiar symbol is, two variants of it appear

to me recognisible on inscribed stones in Scotland. S. S. S. Vol. II, p.

cxxvii) also figured in the Magazine of Art. Vol. VI, page 17. One

variant is on a stone from St. Vigean’s and consists of a scroll springing

from a trefoil centre, and crossed ])y two spear-heads, which if produced

would meet in the trefoil. (Fig. 12 1. c.). In this variant the ‘ Thyrsos ’

is replaced by the trefoil, with which it is esoterically related as a Diony-

siac or solar symbol. The second variant occurs on a stone from near

Meigle, Rossie Priory, (Figs. 4 and 16 1. c.) and on one from St. Madoc’s

(Fig. 20). In this variant two ‘ Thyrsi ’ (as I should term them) joined

below, transfix an inverted crescent, either plain, or ornamented with

scroll-work.

Another variant, or at all events a symbol esoterically related to the

present one is perhaps seen in Fig. 220 to be described presently.

116. Fig. 115.

Whatever this symbol is intended to represent, it certainly occurs on

sculptural stone in Scotland. A very clear example of it occurs at

Inveravon, Banffshire, (S. S. S. Vol. I, p. xv), accompanied by some

other symbols, but without anything to throw light on the object intended,

and the only suggestion I can offer is that it may be a rudely executed

variant of a ‘ lingam ’, which idea is corroborated by a variant of it at

Tillytarment, Aberdeenshire (S. S. S. Vol. II, PI. CIX) on which an

inner circle is inscribed, approximating it therefore to the usual form of

that symbol.

234 W. Theobald — Notes on some of the symbols found on the [No. 3,

117. A Dot within a Cross. Fig. 227.

This may easily be regarded as a Rosicrucian symbol. The Rosi-

cruoians (who were allied in ideas with the Templars) adopted as their

badge a symbol of which the present is scarcely a variant. It consisted

of a cross engraved on one side of a transparent red stone, and on the

reverse side over the junction of the limbs of the cross was engraved a

rose ; or as viewed through the stone, a red rose, crucified on or attached

to a cross, whence the name of Rosicrucian, or Red Cross Knight. Hero

we encounter a galaxy of pagan ideas. The Cross, prior to its appropria-

tion by Christians, was an old nature -worship symbol, one of whose names

was “ Thor’s hammer,” and was connected by its parallelism of ideas

with the Sun. Now Adonis was the Sun in his lusty prime, and when

the sun was slain by the boar of winter, he was changed, as the beauti-

ful old fable relates, into a red rose.

Woe ! Woe ! for love’s own Queen, since stretched in death

Adonis lies, the beautiful, whose blood.

Poured forth like water on the thirsty earth.

Is matched by tears from Aphrodite’s eyes.

Whore fell those teai’s anemonies npspring.

And where each ruddy drop, Lo ! blooms a rose.

Bion Idyl I. 62.*

The Rosicrucians in their day aimed, however, (despite the absurd

stories current about them) at little more probably than what Romanists

and Ritualists are endeavouring in modern times to effect, viz,, to adorn

the faith they love with the symbols and gew-gaws of paganism, the

meaning of which they try to conceal under high-sounding names of their

own, or of which perhaps the bulk of these ‘ puir bodies ’ may be honest-

ly ignorant.

This symbol occurs on a coin in the collection of Sir A. Cunningham.

118. A RUDE HUMAN FIGURE HOLDING A ClUB IN THE LEFT HAND. Fig. 3.

Above it are five dots, and these are probably intended to represent

five heads. As the ‘ Lingam ’ has sometimes five ‘ heads,’ this figure is

probably intended for Siva.

119. An unknown Object, or Ornament. Fig. 212.

* “ Ai, dt, rav K.vOip€taVi uttcoXcto KaXds

AaKpvov d Ilac^ta roo'o’ov dcrcrov ‘^ASwvts

’'Ai/Aa X€€t* rd 6e Travra ttotI xOova yiyverai avOrj*

At/xa poSov tIktcl, rd 8c SaKpva rdv dvcp-tovav.”

235

1890.] punch-marJced coins of Hindustan, ^c.

120. A Squaee divided into Nine Segments with a dot in the centre.

Fig. 112.

121. A SNAKE (?) WITHIN A Rectangddae Aeea. Fig. 207.

It is not very obvious wbat this object is, as it is too blunt for any

ordinary snake, but perhaps the so-called ‘ two-headed snake ’ may be

meant (Eryx Johnii).

122. Two Human Figures.

This is a rare symbol and occurs on a coin belonging to Sir A.

Cunningham,

123. Four dots in a Square, with a mark above. Fig. 113.

A curious but somewhat obscure symbol.

124. A RUDE Human Figure. Fig. 4.

A club which seems to rest on the ground, and some indistinct

object, perhaps a water-pot in the other.

125. A CROSS FORMED BY TWO ‘ Chatras ’ and two ‘ Taurines.’ Fig. 105.

126. An eight-pointed star within a circular area, girt by six

‘ Taurines.’ Fig. 161.

127. Wheel and Bells. Fig. 142.

This symbol occurs on a coin in the collection of Sir A. Cunningham,

and if my interpretation of it is correct, is one of the most interesting in

its relation to the religious usages of mediaeval Europe. The wheel has

eight spokes and outside the periphery eight bells. The use of bells in

Buddhist worship is well known, but I was surprised to find in the

work of Wilhelm Liibke on “ Ecclesiastical Art in Germany dui’ing the

middle ages ” a precisely similar instrument figured under the title of

‘ Mass-hells’ only in the larger illustration a ropo was added to pull the

wheel, which is not seen on the coins. Judging by modern analogy, how-

ever, the motive power in India may have been water, and the essential

part only of the arrangement, a wheel carrying hells, introduced on the

coin ! Liibke writes : “ Here we may mention also the Mass-hells with

which were given the signs of the principal movements in the sacred

service. Some were arranged in an artistic manner, so that a number

of bells were united on a small wheel, which turns on an axis and is

moved by a chord.” Page 154, fig. 120 (1. c.).

The specimen figured by Liibke was from Gerona, in Spain.

236 W. Theobald — Notes on some of the symbols found on the [No. 3,

128. Two .SEMiciECUiiAB OBJECTS IN A Rectangdlae Aeea. Fig. 202.

These objects recall the caps of the Dioscuri, in Bactrian coins of

a later period, but it may be doubted if these are the objects intended.

It is not quite clear, from the condition of tho coin, if there may not be

a third similar object, now effaced.

129. A Ceoss enclosing foue ‘ Taurines ’ with fode Ceosses outside.

Fig. 177.

This symbol partakes of a Rosicrucian character. In the centre

of this cross is a dot, or it may be a ‘ rose ’. Round this central dot, four

‘ Taurines ’ arranged with the points directed outwards, whilst in the

outside angles formed by the areas of the cross, are inserted four circles

each containing a cross.

130, A Boat (?). Fig. 60.

This is a very obscure symbol. If the symbol represents a boat, the

central object must represent a standard with a crescent at the top, and

a mast on either side of it, with sloped yards : or these ‘ masts ’ may be

the poles used for raising water from wells by means of a long lever,

whilst the central object may represent a ‘ thyrsos ’ or staff in tho midst

of the garden ; the vessel wherein they stand, however, is not so easy to

explain, if not a boat.

131. Five dots ranged round an oval. Fig. 200.

This a curiously obscure symbol. I have sometimes been inclined

to consider it intended for the foot-print of some animal, as a bear ; but

the idea is not probable.

132. Two ‘ chatras ’ AND two shields, on a sphere, with a ‘ Taurine ’

above and a handle apparently below. Fig. 106.

This symbol resembles No. 103, in seeming to be provided with a

handle. At the top is a ‘ Taurine ' and on the sides are two ‘ chatras ’

separated by two triangular shields with their apices inwards.

133. Wheel of four Spokes with four ‘ Taurines’. Fig. 150.

This wheel is of course a solar emblem.

134. Sphere or Wheel with eight short rays. Fig. 145.

It may possibly be a variant of fig. 142.

1890.] puneh-marhed coins of Ilindusfan, Sfo. 237

135. Unknown design, in a tripartite area. Fig. 208.

This is a most ambiguous symbol, till a better preserved specimen is

obtained.

136. Wheel or Sphere with six rays. Fig. 146.

137. A BRANCH AND ANOTHER OBJECT IN A RECTANGULAR AREA.

Fig. 203.

The object on the left hand boars somo resemblance to a Greek K.

138. A Short-tailed Cat, (such as the Burmese race) on the top of

A pole. Fig. 24.

This is a curious design, and may be intended to represent a cat

which had climbed to the top of an elevated food-receptacle, in pursuit

of prey. The square box is probably intended to represent a railing or

some sort of enclosnre round the object. The Burmese race of do-

mestic cats has a short tail, intermediate between the Manx cat, and the

common race, and it is possible the artist had some such animal in

view.

139. A Hare with a ‘ Taurine’ beneath. Fig. 23.

140. A BRANCH. Fig. 69.

141. A LOTUS or other water plant. Fig. 81.

A fish sheltering under the leaves seems to indicate that a ‘ lotus ’

is the plant intended.

142. A Tree, perhaps a Oactus or Hupliorhia so common in the warm

Tallies of the Western Himalayas. Fig. 71.

143. A HIGHLY conventional FIGURE POSSIBLY INTENDED FOR Agni ; OR

THE UPPER LINE INSTEAD OP FLAMES, MAY BE INTENDED TO REPRESENT

EIGHT HEADS. Fig. 8.

144. Central ball with three symbols RiDiATiNO from it. Fig. 159.

This is a remarkable symbol. At first sight the three objects sur-

reunding the central ball might be regarded as ‘ fish,’ but there is little

doubt they are intended for the object regarded by Dr. Codrington as a

variant ef the ordinary ‘ Taurine ' fig. 219. The symbol is enclosed

within a well defined area of corresponding shape.

145. A Fish, within an oval area. Fig. 44.

I am not quite free from doubt if I am correct in designating the

238 W. Theobald — Notes on some of the symbols found on the [No. 3,

objects on these three coins, (as well as on many others) as ‘ fish,’ as they

boar considerable resemblance to that modification of the ‘ Taurine

symbol, effected by adding lateral appendages, resembling fins.

This symbol is figured by Sir Walter Elliot in his article on the coins

of Southern India, in Nnmismata Orientalia, Plate II, fig. 64 where the coin

is erroneously recorded as of gold. The coin has subsequently been

figured and described by Dr. Codrington in the Bombay Branch Royal

Asiatic Society. It is essentially the symbol of Taurus, (symbol 3 of

this paper) with the addition on each side of two quasi-legs, or fins.

Dr. Codrington ingeniously, and in my opinion correctly, identifies it with

one of the masks used in a Buddhist Mystic Play figured in J. A. S.

Ben. Vol. XXIV, fig. 8, by Capt. H. H. Godwin-Austen. The figures arc

photographs by Capt. Melville, and the mask in question represents a

Bull’s or Yak’s head, with two short ears at the base of the horns. In

the small symbols on the coins, these ears seem to be reproduced by two

short strokes, having the appearance of short legs, or fins, but by means

of the link afforded by Dr. Codrington’s coin from Wai, some of these

‘ fish ’ symbols may be with equal probability assumed to be mere variants

of the simpler and more frequently used ‘ Taurine ’ No. 3.

146. A Sphere between two ‘ Taurines’ in a rectangular area.

Fig. 169.

147. A Palm tree, perhaps. Fig. 65.

148. The ‘ Pentagram ’ or Wizard’s foot. Fig. 194.

. This is the symbol which Mophistophiles, (in Goethe’s matchless

drama) declares his inability to pass over. As a mystic symbol of the

Trinity it was hold to be all powerful in coercing demons in mediaival

times. It is a five-pointed star composed of three equal and similar tri-

angles which intersect each other.

149. Seven dots or Spheres within a Hexagon. Fig. 155.

A planetary symbol no doubt.

150. A CIRCLE SURROUNDED BY NINE SPHERES WITH A CENTRAL ONE.

Fig. 156.

151. Rhomboidal symbol in an oval area, Fig. 190.

152. Perhaps a rudely designed squatting figure. Fig. 213.

1890.]

punch-marTted coins of Hindustan, ^'c.

239

153. An Almond-shaped symbol suerodnded by podeteen dots.

Fig. 199.

This is merely a highly ornamented variant of No. 76, and essenti-

ally the ‘ vesica-piscis’ of mediseval and Romish decoration. Romish me-

dalets for the use of nuns and young persons assume this form even now.

164 A symbol op unknown import. Fig. 209.

This looks like a child’s wooden horse, but its real meaning from

this single specimen can hardly bo guessed at.

155. ¥ovu ‘ Taurines’ round A Cross, in a square area. Fig. 184

The Cross here is the old T with a orescent above, and it is either

mounted on a pedestal, or surrounded by a railing.

156. A ‘ Trishelis ’ with a ‘ Taurine ’ resting on a Cross. Fig. 167.

This is a remarkable symbol. It consists of a ‘ Trishelis ’ (as in fig.

131) within a triangular area, and on the left of it a cross supporting a

‘ Taurine ’ turned over to the right, forming a crux ansata with ears, as

it were.

157. A WHEEL OF POUR SPOKES, SURROUNDED BY SIX ‘ OWL HEADS. Fig. 104.

This of course is a solar symbol.

158. A CIRCLE AND CROSS-LINES. Fig. 11 7.

The design is rather obscure.

159. A Trishelis kT-io ‘ caduceus' united. Fig. 133.

This very remarkable symbol is I believe a compound one, and not

formed fortuitously by the union of two. It consists of a ‘ Trishelis ’ re-

volving to the right within a circular area, and joined above to a symbol

No. 17, which I regard as a mere variant of the ‘ Oaduoeus ’ or staff of

Hermes or JEsculapius.

160. Symbol No. 34 only the man holds a club.

161. A Dog.

On one coin in the possession of Gren. Sir A. Cunningham appears

the figure of a dog with no apparent connection with a stupa, and it may

therefore be occasionally so represented, but its usual position is that of

fig. 49.

240 W. Theobald — Notes on some of the symbols found on the [No. 3,

162. A LEAF OF A ‘ ChciMS ’ TBEE, {Opunlia). Fig. 72.

The ‘ Cactus ’ (so called) or Opuntia is a common tree in India and

in places thrives so vigorously as to become troublesome. There is little

doubt that the object here given is intended to represent a branch of this

plant, the identity of which is cleverly touched off by the groups of

spines along its edge.

163. A Teiangle in a Teiangular area. Fig. 193;

164. A Square in a Square area. Fig. 109.

165. A ‘ Teisul’ on a stand. Fig. 191.

This symbol is almost identical with one found on Gupta coins at a

later period. (See V. A. Smith’s Catalogue of Gupta coins, J. A. S. B.

Vol. liii. Part I, PI. V, fig. 8d).

It is not a little remarkable that the ‘ trisul ’ or trident in any form,

though so common on coins of a later period, is nowhere represented on

these early punch-marked coins. The present symbol is, however, vei’y

suggestive of a trausition from the ‘ scaraheus ’ of Egyptian hierogly-

phics to the trident of Greek and Indian art. Mr. R. Sewell has, I

think, conclusively shown the intimate connection between the ‘ Scara-

beus ’ and the ‘ trisul ’, ‘ caduceus ’, and ‘ tri-ratna ’ of Greece and India,

and the present symbol is not improbably a very angular and conven-

tional rendering of a ‘ scaraheus ’, wherein the genesis of the trisul is

sufficiently indicated. The central prong represents the rostrum or

head of the beetle, the outer prongs, its forelegs, the pentagon below,

its body, and the two supports, the hind legs — (See Mr. Sewell’s Early

Buddhist Symbolism, Journ. Royal Asiatic Soc. 1886, p. 398.)

167. A Horse, to the right.

The horse does not occur on the silver coins, to my knowledge, but

is found on large square copper coins, of a later or transition period, as

exemplified by coins in the British Museum and others procured at Eran

by Gen. Sir A. Cunningham.

168. An unknown object. Fig. 204.

. 169. A Poppy head, or some fruit. Fig. 90.

I am acquainted with no fruit which resembles this symbol more

than a poppy head, and the identification is not improbable as the poppy

was probably cultivated at the period these coins were struck.

1890.]

241

punch-marked coins of Hindustan, ^c.

170. A Tree or branch with fruit. Fig. 84.

A somewhat similar mode of representing fruit is seen on some

sculptured stones in Scotland.

171. Six dots in a parallelogram. Fig. 124.

172. Mystic SYMBOL of Delphi. Fig. 195.

This symbol was inscribed over the entrance to the shrine at Delphi

and its significance is unknown. There was an upright stroke in front

of it, and some have thought it a symbol of the male triad and female

unit, but this is far from certain. Its occurrence, however, on an Indian

coin is a curious circumstance that can hardly be considered accidental.

It may be objected that it is nothing more than the Greek E ; but why

should this letter appear on a coin probably anterior to the Greek inva-

sion ? Moreover, although Greek letters are common on Greek coins, the

present symbol is the only one on those coins that can be construed as a

Greek letter, and I prefer therefore to regard it, not as a letter, but a

copy of the Delphic symbol, whatever that may stand for.

173. A Horse.

This is on a large square copper coin, probably from Eran, and as

previously stated, of a later period than the bulk of these coins. The

horse is in a spirited attitude with one of the fore-feet uplifted, as if

stamping or pawing.

174. Goat AND Vine.

There are two or three coins with the symbol figured by Thomas on

them, but these specimens prove the animal is a goat possessed of horn.s

and not a ‘ panther ’ as Thomas avers. In the best specimens, symbol

No. 329 is seen over the goat’s back.

175. Taurine’ and a square within a rectangular area. Fig. 168.

176. A ‘ Stupa,’ beneath a mound. Fig. 46.

This symbol seems to represent the primitive ideal of a ‘ Stupa ’

composed of three chambers or cinerary receptacles, beneath a hemis-

pherical mound or ‘ tumulus,’ and there seems no alternative supposition

for the semicircular line enclosing it above, other than that it represents

the earth heaped above over the dead, such as the Greek army erected

over the ashes of Thetis’ son —

d/cTp cTTt Trpov^ovar], cttI TrAarct ’EAXTyuTrovro),

cos K(v TijAccjbttv'T/s ix TTOFTO^tv dvSpd<xiv fh]

Tois, 01 Fvv yryuaut Kal oi p.iTorrurBtv tcrovrai.

242 W. Theobald — Notes on some of the symhols found on the [No. 3,

“ These with a glorious tomb we mounded o’er,

We, the divine host of Achaian men,

Towai’ds Ilellespontus, on a beard of shore,

Sign for all mariners afar to ken ”

Now and hereafter

Odyssey. Book XXIV, Worsley’s translation.

177. A CDRVJSD MARK WITUIN A SQUARE IN A SQUARE AREA. Fig. 114.

A symbol of obscure import.

178. A CROSS WITH THREE ‘ Taurines ’ and a lozenge. Fig. 180.

Above these symbols is a semicircle, which m.ay bo intended for a

‘ tumulus,’ or the canopy of heaveu perhaps. It is essentially identi-

cal with No. 180, fig. 182 and No. 193, fig. 183, but has the lozenge

symbol in addition. Tho lozenge is of course the emblem of Ishtar or

the ‘ vesica-piscis ’ of modern Ritualistic language, and in the cross wo

probably have a variant of the ‘ Thyrsos,’ in combination with a ‘ Taur-

ine’ above and one on either side, a combination again seen on the next

symbol.

179, A ‘ Taurine’ and ‘ Thyrsos’ in a circular area. Fig. 170.

180. A CROSS BETWEEN TWO ‘ Taurines’ Fig, 182.

This ‘ cross ’ has an upper cross-bar, which seems to support some

object, not clearly seen, but probably a ‘ Taurine.’

181. Two ‘ Taurines ’ and two reliquaries in a square. Fig. 166.

182. A tree, rising from a square base. Fig. 75.

This square base pi’obably represents either a railing or a protecting

wall of stones built round the tree, as is still the practice in India,

affording at once protection to the tree and a seat beneath its shade

during the heat of the day.

183. A BRANCH within A NEAT TRIANGULAR AREA. Fig. 67.

184. Humped Bull couchant between two pish ? Fig. 17.

In this instance the Bull is couchant before an object which may be

intended for a fish, whilst a similar symbol is seen over the bull’s rump.

I am by no means satisfied, however, that the object really is intended for

a fish, and' think it not improbable that symbol No. 236 is intended,

which is a variant of tho ordinary ‘ Taurine ’ symbol ( see fig. A of

Dr. Codrington’s paper ‘ on some old silver coins found near Wai ’ ;

Bombay Branch Royal Asiatic Society’s Journal). The small size of

1890.]

punch-mariced corns of Hindustan, ^'c.

243

the symbol renders it difficult to determine what is really meant, but if

Dr. Codrington’s suggestion of its relationship to a bull’s head mark

used in Ladak Mystic plays bo correct, these additional side strokes,

resembling fins, in reality represent the ears of the Bull, though the die-

engraver himself may not have correctly understood the true meaning

of the symbol, and failed accordingly to give it an intelligible character.

It is not a very rare symbol though usually indistinct.

185. Four pish (?) within a circular area. Fig. 43.

186. An oval fillet in a square. Fig. 152.

187. A branched object in a circular area. Fig. 87.

188. Two TALL objects with a lower one at the side.

I am unable to gne.ss at what these objects are intended to represent.

They boar a sort of resemblance to those decorative designs on Christian

ornamentation termed, ‘ nails of the cross,’ but they are not ranged in

trefoil patterns as the ‘ nails ’ are.

189. Seven spheres within a circle. Fig. 157.

This is a variant of No. 149, (fig. 155) and is in doubt a symbol

of planetary import.

190. A SQUARE, with AN INSCRIBED STROKE. Fig. 189.

191. A RELIQUARY OB LAMP WITHIN A SQUARE AREA. Fig. 63.

This symbol occurs on one coin in the British Museum. It may be

regarded as a reliquary, or else as a drum, it being of the precise form

of the small Indian drum, or ‘ dag-dagi ’ carried in the hand by jugglers

and wandering performers with bears and monkeys, with a knotted

string attached to the middle which acts as a striker when shaken

backwards and forwards. It may also be a lamp.

192. A ‘Stupa' OF three chambers with two fish (?) beneath.

Fig. 53.

This symbol occurs on a coin in the British Museum, and is identical

with fig, 46, only it has two objects beneath within an enclosed area

which may signify fish in a tank, and be intended for miniature specimens

of symbol No. 236.

193. A PISH (?) ON A CROSS WITH A ‘ Taurine ’ on either side. Fig. 183.

It is probable that in many cases where the object resembles a fish

241 W. Theobald — Notes on some of the symbols found on the [No. 3,

like the above, it is really a variant only of a ‘ Taurine ’ turned on its

side.

194. A HARE WITH A LEVERET.

From a coin in the British Museum. This symbol is not well pre-

served, and it is possible it may be intended as a variant of No. 44, but

the position of the animals differs.

195. Food receptacle with railing and ‘ Taurine.’ Fig. 122.

This is a variant of No. 226, both being on a large square copper

coin of later type procured by Genl. Sir A. Cunningham at Eran.

196. A RAKE FOR GRAIN, OR HARROW (?) Fig. 197.

197. Four ‘ Taurines ’ in a square, separated by a line. Fig. 165.

198. A WHEEL WITH THREE SPOKES. Fig. 137.

This is clearly an archaic form of the ‘ Trishelis.'

199. A Jackal within a rectangular area. Fig. 26.

The tail is rather short for a jackal, and still more so for a fox, to

which the figure also bears some resemblance.

200. A Tree. Fig. 66.

201. Three ‘ Taurines ’ and a cross. Fig. 230.

This symbol is figured by Thomas from a coin probably in the

British Museum. It consists essentially of a cncx ansata resting on a

square base, with a ‘ Taurine ’ turned on its side above, and a ‘ Taurine '

on either side. It is a variant of No. 193 (fig. 183) with the square

railing below added. The figure is very faulty.

202. Cross and Balls. Fig. 172.

203. A Horse to the right.

204. A LOTUS FLOWER.

205. An eight-spoked wheel with hollow nave. Fig. 14,3.

Besides the solar wheel another sort of wheel is also met with,

which is not mentioned by Thomas. It has eight spokes, is larger than

the solar wheel and differs essentially therefrom in having a hollow

axis, from which I infer it is intended to represent a mechanical wheel

of human construction. It is not easy to say why a cart-wheel should

245

1890.] 'punch-marhed coins of Hindustan, ^e.

be placed on those coins, but it may not improbably represent a sacred

wheel, such as in Thibet is used to rotate prayers on, and is driven by

water power for that purpose. It may seem very absurd to us, but not

more so perhaps than the custom in Catholic Europe to pay for ‘ masses ’

for the soul of some deceased sinner.

This symbol is from a coin in my own possession.

206. ‘ Thyrsos ' between two circles enclosing four balls. Fig. 176.

Figs. 171 to 176 would all seem to be variants of one symbol which

in the opinion of Sir A. Cunningham is the mint mark of Eran. Except

fig. 171, which occurs on a silver coin in the British Museum, these

symbols all occur on large copper coins jirocured by Sir A. Cunningham

at Eran, so that in this instance the teri-itorial assignment of the symbol

is fairly made out. The gradation between the different variants is well

observed. The simplest form is fig. 171, four balls or circles arranged

in a lozenge. Fig. 172 shows four balls each with a central dot con-

nected by the arms of a cross. Fig. 173 shows four circles each contain-

ing four balls, and fig. 175 is similar, but has a cross, each arm termi-

nating in a ball, interposed between the circles, without their being

attached thereto. Fig. 174 is of a more omate character, consisting

of four circles connected by a cross, each medium circle containing a

‘ Taurine ’ and each lateral circle a ‘ sivastika.’

Fig. 176 is a variant, which seems to indicate an approach to symbol

115 (fig. 178), being essentially similar in the elements composing it.

207. A TREE SURROUNDED BY A RAILING. Fig. 77.

This fine symbol clearly shows a sacred tree surrounded by a

railing. Each branch is trifid, but it is not possible to hazard a guess

at what tree is intended.

208. A Bull to eight.

This symbol occurs on a large square copper coin from Eran of later

date than the silver coins. These large coins of the Eran mint probably

are in fact transitional between the old punch-marked, and later coins

struck in the usual manner, many of the punch-marked symbols retaining

their place on the later dies.

209. A bixteen-petalled lotus. Fig. 148.

Both this and No. 211, (fig. 147) are from large square copper coins

from Bran.

210. Cross and balls with ‘ Taurines ’ and ‘ Swastikas.’ Fig. 174.

246 W. Theobald — Notes on some of the symbols found on the [No. 3,

211. An eight- petalled lotus. Fig. 147.

212. A ROW OF DOTS, BETWEEN PARALLEL LINES. Fig. 217.

At first sight this resembles the ‘ vine ’ as conventionally represented,

but the vine is represented with two rows of. dots arranged on each side

of a central stem, whereas the present ‘dots’ are in a single row en-

closed by side lines. I cannot suggest what is intended by the symbol.

213. A FILLET OB BAND ORNAMENTED WITH ‘ Taurines.’ Fig. 216.

214. A Tree within a bailing. Fig. 78.

A symbol of the same type in No. 207. Both are from the large

square copper coins from Eran, which from their size admit of clearer

details and execution, and the ‘ punches ’ and figures are larger than is

usual on the silver coins.

215. A ‘ Taurine ’ in a circular area. Fig. 188.

216. A BOAT OB ‘ CORACLE,’ WITH TWO ‘ FISHES ’ (P) Fig. 62.

217. Cross and four circles bach enclosing four balls. Fig. 175.

218. An Elephant to the left. Fig. 11.

This animal is common on the coins, and is usually turned to the

right. Thomas gives nine figures of elephants, one of which only is

turned to the left. Another of these figures is surrounded by a frame

of ‘ taurines.’ In India the elephant is symbolical of Indra and the

animal is probably intended for ‘ Airavatas ’ the elephant of Indra.

The symbol is an animal personation or embodiment of those huge banks

of dark clouds, which during the rainy season traverse the vault of

heaven, and in India form so striking an object. Especially welcome to

the parched earth is then the advance of Indra’s elephant ( ‘ Nimbus ’

of meteorology) and it has given rise to the pretty metaphor in the

Meghaduta which Grififith thus renders :

“ When on a day in June, he* upward cast

The aching eyes, lo ! on the mountain lay

A glorious cloud embracing it, so vast

As some huge elephant, that stoops in play

To trample down the bank, that bars his onward way.”

• The banished Taksha, servant of Kavera (the God of Wealth) and the prin-

cipal personage in the piece.

247

1890.] pxmch-marhed coins of Hindustan, ^c.

219. Food eeceptacle within bailing with two ‘ chatras.’ Fig. 121.

A distinctly Buddhist symbol.*

220. The Caduceds, oe staff op JUscdlapius, oe Heemes. Fig. 135.

This symbol in its classic form is rare on the coins, but occurs on a

copper coin procui’ed by Sir A. Cunningham at Eran ; there are two

aspects under which this symbol may be regarded. It may be identi-

fied with the staff of Aesculapius or the wand of Hermes, endowed with

power of life or death, which Cyllenios bore when conducting the souls

of the suitors to Hades.

““Exe Sc pdjiSov fj-cra x*P<rt

KaXTjF, xprucojF, Tg t’ dvSpwv oppara OlXyti,

(Sv iOiXti, Tovs 8’ auTC km vTTvuiovTas cyctpci.”

or it may be regarded simply as an astronomical symbol, representing

the Sun and Moon conjoined, and equally applicable as a symbol of

Kature-worship. I prefer, however, to look further back and regard it

apart from Greek association, and to view it as a variant of the still

more ancient symbol of Egyptian worship, the Crux ansata. The Crux

ansata is compounded of three elements, an upright staff, two cross

limbs and a circle. How, the classic caducous in its simplest form as

in fig. 135, is similarly made up of these three elements, slightly modi-

fied, and their relative position changed. Take the Crux ansata and

remove the side limbs of the cross, and we have a circle supported by a

staff. Slightly curve these two limbs and replace them above the circle,

and we have the classic ‘ caduceus ’ represented by fig. 135, and this I

take to be the origin of the symbol, and if so, it affords an interesting

proof of the widely spread belief and the extreme antiquity of some of

the symbols used to typify it, which recur on these coins.

221. In symbol 221, (fig. 107) we peehaps have the ‘caduceus’ in a

STAGE OF AEEESTED GEOWTH, OR A VARIANT PRODUCED DURING PROCESS

OP CONVEESION. Fig. 107.

A still further proof of the plasticity of mythological symbolism

lies in the fact that the ‘ Caducous ’ is either represented as two serpents

turned round a rod (its classic form), or in place of two serpents a

lighter form of the ‘ Caduceus ’ is made by simply attaching No. 3 sym-

bol to a staff as in the round copper coin of Azes (Ariana Antiqua, PI.

VII, fig. 12), though the symbol on the coin there figured, is really a

slight variant from the usual type, the bottom part of No. 3 symbol

being there formed by a loop of the staff, formed by the top being bent

# The ‘ chatras ’ on the railing, are accidentally omitted in the figure.

248 W. Theobald — Notes on some of the symbols found on the [No. 3)

round crozier fashion, adding another morphological link in the genealo-

gical chain which hinds our modern hierophants through the Pontifex

Maximus of both old and modern Rome with Nature worship and the

cult of Baal. The ‘nomen’ may be changed, but- the Numen is the same.

222. Four CIRCLES ENCLOSING FOUR BALLS, BUT WITHOUT A CROSS. Fig. 173.

223. A FIGURE TO RIGHT HOLDING A SHORT STAFF. Fig. 6.

This may bo intended for the figure of a ‘ chobdar ’ or Court

functionary, but is rather obscure. It is on one of the large copper coins

from Eran, on which many now types appear which are not found on

the earlier coins.

224. A GOAT BROWSING ON A TINE. Fig. 221. -

On this coin, which is in the British Museum, the horns are clearly

seen.

225. A BOAT OR ‘ CORACLE.’ Fig. fil.

226. A FOOD RECEPTACLE WITH LOOP TO THE LEFT AND RAILING BELOW.

Fig. 120.

This symbol is on a copper coin from Eran. The oldest form of

this ‘ receptacle ’ seems to be the one proTided with two ears as in fig. 118.

This ‘ loop ’ or ear is there contracted into a short straight stroke as in

figs. 120, 121, 122, whilst the loop is entirely dropped in the latest form

of the symbol, as seen on the coins of Amogha, fig. 119.

227. A CURVED FILLET DEVOID OF ORNAMENT. Fig. 214.

228. Symbol 92, only ovals between the ‘ chatras ’ in place of spheres.

Fig. 100.

229. An Elephant to the right with a frame of ‘ Tatcrines.’

A figure given by Thomas.

230. An eel with a fish (?) on either side. Fig. 40.

This symbol is figured by Thomas. It is doubtful if the lateral

objects are fish.

231 . A turtle between two fish (?)

Figured hy Thomas.

232. Tee ‘ swastika.’ Fig. 134.

Figui'ed by Thomas.

1890.]

249

puncTi-marlced coins of Hindustan, ^c.

233. A WHEEL OP POUE .SPOKES.

Figured by Tbomas. A solar symbol, no doubt.

234. A TWINNED ‘ Taurine ’ IN A circle.

Figured by Thomas.

235. An Elephant to the eight, with trunk raised to salute. Fig. 12.

This is a popular attitude of the elephant in Buddhist sculptures

as well as on Buddhist coins. The symbol was figured by J. PrinSep

(PI, XX, Ancient Hindu coins).

2.36. The ‘ Wai ’ symbol A. Fig. 219.

This symbol occurs on a silver coin found near Wai in the Sattara

collectorate, and is described by Dr. O. Codrington in a paper in the

Journal of the Bombay Branch Royal Asiatic Society, who thus observes :

“ The figure on the obverse looks at first sight like the representation of

an insect with fat body, short legs, pointed head and branching horns or

large claws ; but I think it may be identified with a common symbol

on Buddhistic coins which has been mentioned as like that of Taurus,

and is well shown on page 211, Vol. I, of Thomas’s Prinsep’s Indian

Antiquities, where it is on a die of a similar shape to that of our coin.

It will be seen, however, that the figure on this coin is more elaborate ;

there are the two legs on either side and the pointed angular head ; and

these marks, with the general shape of the figure lead to an identifica-

tion of it with the Trisul symbol seen in the Buddhistic sculptures and

carvings, which the more rude similar’ marks hitherto ponrtrayed, as

found on coins, do not. This is the mystic symbol found commonly in

the carvings of the Sanchi and Amravati Topes. It crowns the

pillars of the gateway of the former Tope, and is on numerous other

positions, as may be seen in almost any of the Photographs or Plates

in Fergusson’s Tree and Serpent Worship and in Cunningham’s Bliilsa

Topes, and by both these authors is described as symbolical of Dharma.

It is seen too, commonly on the feet of Buddha, together with the

cholera or wheel. In photograph No. 8 of a paper on “ A Mystic Play

performed in Ladak ” in Journal A. S. B. Vol. XXXIV, the mask

representing a bull’s head is nearly the same in outline as the figure on

our coin. This is not a little interesting in connection with this being

a Buddhist symbol and like the sign of Taurus.”

Now with much of this I fully concur, though the resemblance of

this symbol to a Trisul is far from obvious. By aid, however, of the

photograph of the mask, used in the mystic play, the puzzling side

appendages are seen really to represent the Bull’s ears, and the whole

250 W. Theobald — Notes on some of the symbols found on the [bTo. 3,

symbol bears therefore a sufficient resemblance to a Bull’s head to be

regarded as a variant of the ordinary ‘ Taurine.’ By a further process

of degradation, I am inclined to believe that the puzzling symbol, which

I have often alluded to in this paper as a “ fish,” has originated ; and

that in many cases a ‘ Taurine ’ is really intended and not a fish, as in

figs. 17, 37, 39, 40, 41, 42, 43, 44, 62, 159, 183 and 230.

This coin weighed 110 grains, and was therefore a two karsha piece.

237. Two ‘ Taurines,’ two ‘ chatras ;’ A ball, ceescent and handle.

This symbol is figured by Thomas.

238. A ‘ Swastika ’ turning to the left.

Figured by Thomas.

239. A CROSS WITHIN A SQUARE. Fig. 162.

Two of the ai’ms of this cross are (on the coin) very slightly

longer than the others, probably unintentionally so.

240. Four balls. Fig. 171.

This is the simplest form of a symbol that assumed a variety of

shapes at a later period, and conjoined with a cross, a somewhat profuse

development on the coins of Eran. The symbol occurs on a silver coin

in the British Museum, but is rare on the early coins, but reappears on

the later coinages of Ceylon and South India.

241. The ‘ Wai ’ symbol C of Dr. Codrington’s paper. Fig. 220.

This curious device was the commonest on the coins found at Wai,

which embraced 50 specimens marked with this symbol, consisting of

karshas, two-karshas and balf-karshas. Dr. Codrington in his papei’

thus describes it — “ On a round area are three circular prominences

arranged on a triangle, round one of which is a ring ; from this ring two

lines pass to each of the other prominences, which are not surrounded

by a ring, making the whole look like a driving wheel with connecting

bands passing to two smaller wheels as is seen in a machine.” Dr.

Codrington also adds “ Perhaps it is intended to represent the nave

of the ‘ chakra ’ or wheel with garlands hanging on it, as in PI. 43,

fig. 1 of Fergusson’s ‘ Tree and Serpent Worship.’ I cannot add any-

thing to this suggestion beyond the opinion that though of unusual

design and composition, it is of distinctly Shivite character.

242. An arrow-head in an oval area. Fig. 101.

1890.]

punch-marked coins of Hindustan, ^-a.

251

243. A Buddhist symbol. Fig. 215.

Figured by Thomas and common on later issues, but not noticed by

me on punch-marked coins, and unfortunately Thomas gives no references

to the coins whence his devices were copied.

244. Two SEMtCIECLES JOINED. Fig. 218.

Thomas figured this symbol which has all the appearance of being

the upper'portion only of No. 25, fig. 51, with fig. 127 added.

245. Tree with railings supporting two ‘ Taurines’ Fig. 222.

246. Jackal looking up at a tree, protected by a railing. Fig. 223.

This symbol is well executed and looks as if designed to perpetuate

the fable of the ‘ fox and grapes.’

247. Four circles each with a central dot. Fig. 224.

These circles are ranged in a lozenge, obliquely, and not in a square,

and reappear on the coins of Ceylon and South India.

248. Symbol op Baalpeor or ‘ Mahadev ’ within a cross. Fig. 225.

In this symbol, of purely Shivite character, we can trace the proto-

type of the design of the Rosy Cross round which in medimval times so

many curious ideas were abroad. The cross, in the old form of a T, is a

well-known nature-worship symbol, and under the name of Thor’s

hammer was reverenced, long prior to the introduction of Christianity,

among our fierce Scandinavian ancestors. But nature-worship is

dualistic, the female element being represented concurrently therein.

The ‘ lotus ’ is one of the numerous feminine symbols, and in Europe a

‘ rose ’ would not unnatui’ally replace the exotic ‘ lotus,’ so that the

‘ Rose ’ of the Bosicrucian sect is the female analogue of the Shivite

‘ lotus ’ which conjoined with the T forms the dualistic or androgynous

symbol of the Rosy Cross.

249. Three spheres in a narrow oval area. Fig. 226.

Occurs on one coin in the British Museum.

250. A VARIANT OF No. 4. Fig. 231.

On a coin in the British Museum is a variant of No. 4, fig, 129. In

this the circles are replaced by two well designed hexagons within a

narrow oval area, contracted in the middle.

252 W. Theobald — Notes on some of the symhols found on the [No. 3,

251. Cross and Balls.

A symbol on the large copper coin of Eran. It is like No. 202, fig.

172, but has no central dot.

LIST OF SYMBOLS ON THE ‘ PUNCH-MARKED ’ COINS

OF INDIA.

No.

Pig.

126.

Circle, sphere, or dot.

127.

Semicircle or crescent.

128.

Ball and crescent. The ‘ Taurine ’ symbol, so called.

129.

Twin spheres (the ‘ spectacle ’ symbol of Scottish

antiquaries).

131.

Triskolis, revolving to the left.

6-7.

130-132.

Triskelis, revolving to the right.

149,

Cluster of nine spheres.

185.

Reliquary (?) surrounded by six ‘ Taurines.’

10.

139.

Wheel of the sun.

11.

140.

Eight-spoked wheel A.C.

12.

141.

Four-spoked wheel.

13.

186.

Symbol of ‘ Baal-peor ’ or of Siva and his Sakti.

14.

187.

Sphere or dot in triangle.

15.

1.53.

Three spheres.

IG.

163.

Four spheres in a square.

17.

136.

Staff separating six semicircles.

18.

179.

Crescent on a pillar between two ‘ Taurines.’

19.

161.

Four ‘ Taurines ’ cruciformly united.

20.

96.

Sphere surrounded by seven ‘ otvl-heads.’

21.

47.

‘ Stupa,’ of either two or three tiers, (3 or 5 chambers).

22.

49.

‘ Stupa ’ and dog.

23.

60.

‘ Stupa ’and Peacock.

24.

48.

‘ Stupa ’ with ‘ reliquary ’ or ‘ lamp ’ in each chamber.

25.

51.

‘ Stupa ’ and crescent.

26.

52.

‘ Stupa ’ and tree growing out from it.

27.

91.

Sphere with three ‘ chatras ’ or umbrellas or “ hroad-

arrows.”

28.

92.

No. 27 with three spheres between the ‘ chatras.’

29.

94.

No. 27 with thi’ee ‘ Taurines ’ between the ‘ chatras.’

30.

98.

No. 27 with three ‘ Taurines ’ within shields or

ovals. A.C.

31.

93.

No. 27 with three hemispheres between the ‘chatras.’

32.

102.

No. 27 with three reliquaries or lamps between the

‘ chatras.’

18D0.]

punch-marked coins of Hindustan, ^c.

253

No.

-Fig.

33.

95.

No. 27 with three ‘ owl-heads ’ between the ‘ cJiatras.

34.

A man and two women.

35.

10.

An Elephant to right.

36.

A hand in a square.

37.

13-14.

A Rhinoceros.

38.

15.

A Bull couohant before a ‘ Ling am.’

39.

16.

A Bull couchant before a ‘ Taurine.'

40.

25.

A Nylgao (?) (J^ortax pictus).

41.

21.

The Hare in the Moon.

42.

20.

A goat (browsing on a vine).

43.

22.

A kid (of the last).

44.

27.

A civet cat (Viverra zihetha) and some small animal.

45.

19.

A panther (?) T.

46.

30.

A ‘ gharial ’ seizing a ‘ hilsa.’

47.

29.

A ‘ Python,’ incubating her eggs.

48.

31-32.

A cobra, {Naija tripudians).

49.

35.

A Trionyx or Gangetic three-toed turtle.

50.

28.

A frog.

51.

41.

A pair of fishes in a tank.

52.

42.

Four fishes round a pillar in a tank.

53.

36.

A siluroid fish, or skate (?)

54.

34.

A snake (^Cerberus rhynchops ? )

55.

A raised ‘ paddy ’ or grain store.

66.

118.

A raised receptacle of food for birds.

67.

119.

A later type of No. 66.

68.

56.

A bow and arrow.

59.

A ‘ steelyard,’ or scales for grain.

60.

45.

A fish (so called by Thomas) perhaps a ‘ Scolopendra.’

61.

69.

Three huts.

62.

196.

A cross with trefoil ends.

63.

99.

A sphere surrounded by four ‘ Tattrines.’

64.

160.

A ‘ Thunderbolt.’

65.

18.

A Cow or Bull standing.

66.

97.

No. 27 with three shields, each with a central dot.

67.

33.

A crocodile (?)

68.

89.

Wells in a garden (?)

69.

39.

Two fish, with ‘ Thyrsos ’ between.

70.

74.

A tree.

71.

68.

A tree, or branch of some palm (Phoenix ? )

72.

70.

A tree, or branch of some conifer.

73.

228.

A domestic implement, perhaps for cleaning cotton.

H H

254

W, Theobald — Notes an some of the symbols found on the [No. 3,

No.

Pig.

74.

54.

An insect (?)

75.

206.

A rnde pillar or stone cross of Celtic typo.

76.

198.

A fillet or almond ; (emblem of Ishtar.)

77.

• •t

No. 27 -with ovals between the ‘ chatras.’

78.

75.

A tree (?)

79.

80.

A bottle-shaped tree (?)

80.

82.

A branch within an almond-shaped lozenge.

81.

85.

A branch within a circular area.

82.

211.

A pillar or ‘ Gilgal.’

83.

110.

A square within a circular area.

84.

...

A cow Nylgai.

85.

125.

A trapezoidal figure with square marks inside.

86.

201.

A oval body on two legs, with three thyrsiform objects

above.

87.

205.

A square to the left of a trifid rod.

88.

144.

An eight-pointed star.

89.

86.

A branch (?) within a circle.

90.

79.

A small tree.

91.

A rude human figure.

92.

210.

A trapezoidal symbol of unknown meaning.

93.

108.

A cross above a ‘ Taurine.'

94.

83.

A group of three upright objects.

95.

123.

A parallelogram divided into segments.

96.

38.

A ‘ Thyrsos ’ (?) between two fish.

97.

37.

A similar symbol.

98.

181.

A ‘ Thyrsos ’ between two ‘ Taurines ' in a triangular

area. A. C.

99.

64.

A fan-palm (Borassus). A. C.

100.

A human figure with three dots above. A. C.

101.

154.

Three dots within a circle. A. 0.

102.

164.

Four ‘ Taurines ’ in a square. A. C.

103.

A circle with two ‘ chatras ’ and two ‘ Taurines.’

A. C.

104.

76.

An upright vine stem and grapes. A. C.

105.

58.

A bow and arrow, with loop (?) A. 0.

106.

111.

Four squares within a square. A. 0.

107.

A dog. A. C.

108. .

158.

Six balls or dots in a triangular area. A. 0.

109.

116.

A rectangular symbol in a square area. A. C.

110.

...

Elephant to right. A. 0.

111.

88.

Unknown object. A. C.

1890.]

yuncli-marlced coins of Hindustan, ^c.

255

No.

Fig.

112.

188.

Solar wheel with sixteen oblique rays. A. C.

113.

57.

Bow and arrow in square. A. 0.

114.

229.

No. 27 only with six ‘ chatras.’ A. C.

115.

178.

‘ Thyrsos ’ with appendages within an oval area. A. 0.

116.

115.

Sphere on stout pedestal.

117.

227.

A dot within a eross. A. C.

118.

Five-headed figure with a club. A. 0.

119.

212.

Unknown object. A. 0.

120.

112.

Square divided into nine segments with dot in

centre. A. C.

121.

207.

Snake (?) within a rectangular area. A. 0.

122.

...

Two human figures. A. 0.

123.

113.

Four dots in a square, with mark above. A. C.

124.

A human figure with a club in right hand. A. C.

125.

105.

Two ‘ Taurines ’ and two ‘ chatras ’ forming a cross.

A. C.

126.

151.

Eight-pointed star or wheel within a circle girt with

six ‘ Taurines.’ A, C.

127.

142.

Wheel and bells. “ Mass bells ” of Mediaaval Europe.

A. C.

128.

202.

Two semicircles in a rectangular area. A. C.

129.

177.

Dot in cross, with four ‘ Taurines ’ and four crosses

outside. A. 0.

130.

60.

Perhaps a boat or a variant of No. 68. A. 0.

131.

200.

Five dots ranged unsymmetrically round an oval.

A. C.

132.

106.

Handled circle, two ‘ chatras,’ and two shields with

‘ Taurine ’ above. A. 0.

133.

150.

Wheel of four spokes, with four ‘ Tau,rines.’ A. C.

134.

145.

Sphere with eight short rays. A. 0.

135.

208.

Unknown object in a tripartite rectangular area.

A. 0.

136.

146.

A wheel or sphere with six rays. A. C.

137.

203.

Trifid branch and another object, in a rectangular

area. A. 0.

138.

24.

Some climbing animal on a pole. A. C.

139.

23.

A hare, with a ‘ Taurine ’ below. A. C.

140.

69.

A branch.

141.

81.

A fish sheltering under a plant (water lily ? ) A. 0.

142.

71.

A Cactus, or Euphorbia. (T.) A. C.

143.

Perhaps intended for Agui. A. 0.

266

W, Theobald — Notes on some of the symhols found on the [No. 3,

No.

Fig.

144.

159.

Three symbols radiating from a central ball. A. C.

145.

44.

A fisli in an oval area. A. C.

146.

169.

A sphere belvveen two ‘ Taurines ’ in a rectangular

area. A. C. and B. M.

147.

65.

Perhaps a palm tree. A. 0.

148.

194.

The pentagram or “ Wizard’s foot.” A. C.

149.

155.

Seven spheres within a hexagon A, C.

150.

156.

Nine spheres round a circle, with a sphere in the

centre. A. C.

151.

190.

Rhomboidal symbol within an oval area. A. 0

152.

213.

Perhaps a rudely sketched squatting figure. A. C.

153.

199.

An almond-shaped emblem surrounded by fourteen

dots. A. C.

154.

209.

Symbol resembling a toy horse. A. C.

155.

184.

Four ‘ Taurines ’ round a railed cross, in a square

area. A. C.

156.

167.

A ‘ crux ansata ’ with appendages and a ‘ Trishelis.’

A. C.

157.

104.

Four-spoked wheel surrounded by six owl-heads.

A. C.

158.

117.

Cross lines within a circle. A. C.

159.

133.

‘ TrisTtelis ’ and symbol 17. A. C.

160.

• ••

Symbol 34, only the man holds a club. A. C.

161.

• ««

A dog. A. C.

162.

72.

A cactus leaf. A. C.

163.

193.

A triangle in a triangular area. A. C.

164.

109.

A square in a square area. A. C.

165,

191.

A ‘ trisul ’ on a stand. A. C.

166.

192.

A double ‘ trisul.’ A. C.

167.

A horse to the right. A. 0.

168.

204.

An unknown object. A. 0.

169.

90.

A poppy head (?) A. C.

170.

84.

A branch with fruit (?) A. C.

171.

124.

Six balls within a rectangular area. B. M.

172.

195.

Mystic symbol of Delphi. B. M.

173.

A horse to the right, stamping. B. M.

174.

Goat and vine. B. M. T.

175.

168.

‘ Taurine ’ and square, in a rectangular area. B. M.

176.

46.

A ‘ SUipa ’ beneath a mound. B. M.

177.

114.

Curved mark within a square. B. M.

178.

180.

A ‘ Thyrsos,’ lozenge, and three ‘ Taurines’ B. M.

1890.]

pimcli-marhed coins of Hindustan,

257

No.

rig.

A ‘ Thyrsos ’ and ‘ Taurine ’ in a circular area. B M.

179.

170.

180.

182.

Two ‘ Taurines ’ and a cross. B. M.

181.

166.

Two ‘ Taurines ’ and two ‘ reliquaries ’ in a square.

B. M.

182.

75.

A tree with railing (?) B. M.

183.

67.

A tree in a triangular area. B. M.

184,.

17.

A Bull ‘ couchant ’ with two fish (?) in a rect.angular

area. B. M.

185.

43.

Tour fish (?) in a circular area. B. M.

186.

152.

An oval fillet in a square. B. M.

187.

87.

A branch in a circular area.

188.

Two tall objects and a lower one at the side.

189.

157.

Seven spheres within a circle. B. M.

190.

389.

A stroke within a square. B. M.

191.

63.

A reliquary (or lamp) within a square area. B. M,

392.

53.

Symbol 176, with two fish (?) in a tank below.

193.

183.

A fish (?) or a cross, with a ‘ Taurine ’ on each side.

B. M.

194.

A hare and leveret following ? B. M.

195.

122.

Food receptacle with railing and ‘ Taurine.’ JE. A. C.

196.

197.

A rake (?)

197.

165.

Four ‘ Taurines ’ in a square divided in two. A. C.

398.

137.

A wheel of three spokes, a form of the ‘Triskelis ’

A. C.

199.

26.

A jackal within a rectangular area. A. C.

200.

66.

A tree with six branches. A. C.

201.

230.

Three ‘ Taurines ’ and cross. B. M.

202.

172.

Cross and balls.

203.

A Horse to right, .i®. A. C.

204.

A lotus flower. A. C.

205.

143.

Eight-spoked wheel with hollow nave.

206.

176.

A ‘ Thyrsos ’ between two circles enclosing four balls.

A. C.

207.

77.

A tree surrounded by a railing. AS. A. C.

208.

Bull to right. .^E. A. C.

209.

148.

Sixteen-petalled lotus. AS. A. 0.

210.

174.

Cross and balls with ‘ Taurines ’ and ‘ Swastikas '

211.

147.

Eight-petalled lotus. Ail. A. C.

212.

217.

Dots between parallel lines. A. C.

213.

216.

Ornamental fillet or ribbon. A. C.

214.

78.

Tree and railing. AS. A. C.

258 W. TJieobald — Notes on some of the symbols fo^ind on the [No. 3,

No.

. I’ig-

215.

188.

A ‘ Taurine ’ in a circular area. JE. A. C.

216,

62.

Two fishes (?) in a boat. JE. A. C.

217.

175.

Cross and four circles enclosing four balls. JE. A. 0.

218.

11.

An Elephant to the left. A. 0.

219.

121.

Pood receptacle, railing, and two ‘ Ghatras.’ JE. A. C.

220.

135.

‘ Caduceiis ’ or staff of Aesculapius. AH. A. C.

221.

107.

A vai’iant perhaps of a ‘ Taurine.’ Al. A. C.

222.

173.

Pour circles enclosing four balls, but no cross. AH. A. 0.

223.

Man holding curved weapon (?) JE. A. C.

224.

221.

A goat browsing on a vine.

225.

61.

A boat or ‘ coracle ’ (?) .M. A. 0.

226.

120.

Pood receptacle with ‘ loop ’ to left, and railing. AD.

A. C.

227.

214.

A curved fillet. JE. A C.

228.

100.

Circle with three ovals and three ‘ chatras.’ AD.

A. C.

229.

Elephant with ‘ Taurines.’ T.

230.

40.

An eel in an oval area. T.

231.

A turtle between two fish. T.

232.

134.

The ‘ Stvastika.’ T.

233.

A wheel of four spokes. T.

234.

A twinned ‘ Taurine ’ on a circle. T.

235.

12.

Elephant to right standing with trunk.

236.

219.

‘ Taurine ’ with lateral appendages. Wai.

237.

Two ‘ Taurines ’ two ‘ Ghatras ’ on ball with orescent,

and handle. T.

238.

A Swastika turning to left. T.

239.

162.

A cross within a square. B. M.

240.

171.

Pour balls. B. M.

241.

220.

The ‘ Wai ’ symbol C. of Dr. Codrington’s paper.

242.

101.

An arrow-head in an oval area.

243.

215.

A Buddhist symbol. T.

Ifc is far from clear what this symbol is, though it is just possible

it may ho a portion of the Buddhist symbol commonly known as the ‘ Tri-

ratna.’ One serious objection, however, to this is, that the ‘ Tri-ratna,’

strange to say, does not appear to occur on those coins. Possibly this

may be claimed by Mr. Pincott as an alignment in favour of his theory

that the ‘‘Tri-ratna’ is represented in its “most condensed form” by

the ‘ Swastika ' which is occasionally seen on these coins.

Speaking of the ‘ Swastika,’ Mr. Pincott remarks “ This curious

object in reality represents simply a given space, divided into four

259

1890.] punch-marked coins of Hindustan, Sfc.

equal parts, united in the centre ; and this suggests a metaphoi’ical

combination of the four castes united in a common society, the bent

divisional ai'ms of which appear to indicate revolutions, or recurrence,

i. e,, the endless revolution of reouri’ing births and deaths. When looked

at carefully, each side, as it revolves, suggests the figure of the ‘ Trisula,'

the emblem of Dharma, while the whole circulating object represents

the ‘ Chahra ‘ or Buddha ; and the four compartments depict the four

castes or Sangha. Thus this venerated symbol presents ns with the

most condensed form of the ‘ Tri-ratna ; ’ and ascribing to it that mean-

ing, we have a full and satisfactory explanation of its wide diffusion over

every district to which Buddhism has penetrated” (Royal Asiatic

Society Journal, 1887, p. 245.) 1 confess I see nothing whatever of this

condensation of chalk into cheese, and were it so, it explains nothing of

the significance of the symbol in times anterior to Buddhism. This

dilBculty did not escape the notice of Mr. Pincott, who thus ingeniously

avoids it. “ It is quite possible that this distinctly Buddhist emblem

may have an accidental resembkneo to some object venerated by other

nations.” Really this recuiTenoo to the argument of “accidental re-

semblance ” between objects which are identical, can hardly be allowed

greater weight now, than when urged a century ago, that ‘fossils’ were

the result of ‘ accidental resemblance ’ to shells and such like organisms,

but were not really organic bodies at all ! It seems to me refining, under

the exigency of a theory, beyond the bounds of probability or reason, to

maintain that the ‘ Swastika ’ so common an object on terracotta whorls

at Troy (see Schliemann’s Troy) merely boars an accidental resemblance

to that symbol, but is in reality something entirely distinct.

Mr. Pincott also objects to those who view the ‘ Swastika ’ as a

solar emblem, that were it so, it would not be made to revolve in op-

posite directions. The same objection might be urged against the

‘ Trishelis ’ as a solar emblem, but it is one to which I do not attach

any importance. It it not improbable that the symbol, when revolving

from left to right, may indicate the sun’s visible course through the sky,

whilst the same symbol, when it revolves in the opposite direction,

may represent the unseen course of the great luminai’y, when returning

along his nocturnal path to the spot wherein he is wont to rise.

It is of course quite true that the ‘ Stvastika ’ may, by adoption

have come in time to bo regarded as distinctly a Buddhist emblem, as

the ‘ Cross ’ is Christianity, but in neither case did the symbol originate

with the faith it subsequently became selected to represent, and if this

obvious conclusion is only frankly admitted, no necessity will remain

for having to fall back on the inadequate, not to say exploded argument

of “ accidental resemblance.”

200 W. Theobald — Notes on some of the symbols found on the [No. 3,

No.

Pig.

244.

218.

Symbol figured by Thomas.

245.

222.

Tree and railing supporting two ‘ Taurines.’ B. M.

246.

223.

Jackal before tree (vine ? ) and railing. B. M.

247.

224.

Four circles arranged in a lozenge form.

248.

225.

Symbol of Baal or Mahadeb within a cross. B. M.

249.

226.

Three spheres in line in an oval area. B. M.

250.

237.

Variant of No. 4. B. M.

251.

Cross and balls. -dS. A. C.

252.

Crescent moon above a ‘ stupa.’

253.

Symbol No. 29 only the ‘ Taurines ’ are enclosed in

ovals.

254.

A square between two balls, in an oval area.

255.

Three balls, (No. 15) but in a square area.

' 256.

Symbol No. 24, but with ‘ Taurines ’ in place of

‘ Camps.’ These last five are from oval silver coins.

257.

"Wheel above a tree.

258.

Hittite symbol. Cappadocia.

259.

Variant of ‘ twinned ‘ Lingam.’ Scotland.

260.

Swastika. „

261.

The ‘ Trishelis.’ „

262.

The wheel of the Sun. „

263.

The ‘ Lingam.’ ,,

264.

The ‘ Twinned Lingam.’ „

265.

Cluster of spheres. „

266.

The ‘ Pentagram.’ „

267.

Three spheres. „

268.

Three spheres, (variant) . „

269.

Cross. ,,

A cross of very near this shape, that is, a square, with four equal

and similar squares inscribed on its four sides, was discovered in the

third tomb at Mycenae by Dr. Schliemann. It is usual to regard this

symbol as a variant of the ‘ Swastiha,’ and it is one still venerated and

in use in India at the present day. I have before me a small brass slab

2-75 by 2-25 inches procured at Poona, wherein are assembled an

interesting group of objects of worship. In the centre of the raised

river in front, with a perforation to carry off the holy water which has

trickled over the images, is placed a cow’s mouth. In the farther right

hand corner squats Gauesh, the elephant-headed god. In the farther

left hand corner stands the Bull Nandi, with a cincture round the base

of his horns, the precise nature of which I cannot make out. In the

centre stands a lingam in the centre of the ‘ yoni ’ symbol, and im-

1890.]

261

puncTi-marTeed coins of Hindustan, ^o.

mediately behind it a small figure which I have no certain means of

determining, but which may perhaps represent Parbati, the consort of

the ‘ lingam ’ Lord. To the left of the central ‘ Ungam ’ is a five-headed

‘ lingam ’ or pyramid of five balls. Next to this 5-headed symbol in front

is a cross of the shape of Pig. 269 of this paper, whilst immediately

behind the cow’s mouth are the Sun and Moon, Figs. 126 and 127, the

former'being on the right hand. The near right hand corner was oc-

cupied by a standing figure, now broken away, which accident no doubt

led to the whole finding its way as old brass into the dealer’s hands

from whom I purchased it.

A rude representation of this form of the ‘ swastika ’ is seen on a

‘whorl’ from Troy figured by Schliemann, (1. c., PI. XXV, fig. 414,

but the shape is rare at Troy, though perhaps figs. 317, 318, 319 and

320 on PI. XXII may be intended for variants of it.

Pig-

270.

Linga with Cobras.

Scotland.

271.

Dot in triangle.

272.

Enclosed tree.

27 h

273.

A ‘ gilgal.’

274.

Semicircles round staff.

275.

‘ Trisul ’ of ‘ Mahadev.’

276.

276

Trisul (variant.)

277.

Indian Goldsmith’s anvil.

Index to Symbols.

No.

Pig-

No.

Pig-

No.

Pig-

No.

Pig-

No.

Fig-

No.

176

136

181

226

249

100

137

198

182

180

227

117

118

138

112

183

193

228

124

139

184

155

229

114

140

185

230

201

223

141

186

231

250

142

127

187

143

192

143

205

188

215

Hxotio

144

189

190

Symbols.

100

228

145

134

190

151

218

101

242

146

136

191

165

258

235

113

102

147

211

192

166

259

105

103

148

209

193

163

260

104

157

149

194

148

261

130

105

125

150

133

195

172

262

1 I

■262

W. '

Theobald —

■Notes

on some of the symbols f

'ound

on the.

1 1

Fig.

No.

Fig.

No.

Fig.

No.

Fig.

No.-

Fig.

No.

Fig.

No.

225

106

132

151

126

196

263

184

216

107

221

152

186

197

195

264

191

108

153

J98

265

109

164

154

101

199

153

266

147

110

155

149

200

131

267

200

111

106

156

150

201

268

183

112

120

157

189

202

128

269

139

113

123

158

108

203

137

270

138

140

114

177

159

144

204

168

271

115

116

160

205

272

199

142

116

109

161

206

273

162

117

158

162

239

207

121

274

118

163

208

135

275

119

164

102

209

154

276

183

120

226

165

197

210

277

104

121

219

166

181

211

207

122

195

167

156

212

119

214

123

168

175

213

152

124

171

169

146

214

227

125

170

179

215

243

141

126

171

240

216

213

127

172

202

217

212

128

173

222

218

244

170

129

174

210

319

236

230

130

175

217

220

241

131

176

206

221

224

187

132

177

129

222

245

185

111

133

159

178

115

223

246

145

134

232

179

224

247

169

135

220

180

178

225

248

Supplement.

Whilst the present paper has been going to press, a number of

additional symbols have been brought to light, which may as well be

here recorded, some being altogether new, whilst others are mere varieties

of symbols already noticed.

278. ■ A ‘ stupa ’ surmounted by a ‘ Taurine ’ with two ‘ Taurines ’

on either side. This symbol is No. 21, with the addition of a ‘ Taurine ’

above, and others on each side. It occui-s on an oval silver coin in my

own cabinet.

1890.]

263

punch-marked coins of Hindustan, ^e.

279. A bear standing to the left with its head reverted, as if in

the act of gazing at some object behind it. This is also on an oval

silver coin in my own cabinet and the only example I am acquainted

with. The figure is rude but the outline very characteristic, and the

animal may even bo identified with the snow-boar by one acquainted

with both species of bear occurring in the Himalayas.

280. A circular ‘ boss ’ surrounded by pear-shaped bodies separat-

ed by trifid branches. A curious and wholly unintelligible symbol.

281. A ‘ rat ’ to right within a circular area. This occurs on an

oval silver coin in my own cabinet. The animal has a moderately long

tail, and a I’at is the only animal that it can be intended for. It is a

‘ reverse ’ symbol.

282. An egg or some oviil body. This symbol occurs on the same

coin as the last, also on the reverse.

283. Two balls or circle.s, with a dot in the centre, and connected

by a 7, the whole within an oval area. This too is a reverse symbol

on the same coin as the last.

28-li. Symbol No. 199, with two fish below within an oblong tank.

285. Symbol No. 1 with a ‘Taurine’ on the right, within a rec-

tangular area. Whether there is another ‘Taurine’ on the left is not

certain.

286. This symbol is related to, or a variant of No. 137. It is a

curious symbol and seems to contain two letters of identical pat-

tern as those met with on terra-cotta seals and pottery at Troy

( Schliemaun’s Troy, page 24). That on the left resembles a rudely

formed ‘ psi,’ whilst that on the right consists of an upright stroke,

with a short sloping stroke on either side. On the terra-cotta seals, these

two letters are combined into a monogram, with two additional characters

added on the right, and it is not improbable that similar characters are

intended in figures 85, 86 and 87, on Plate II of this paper. Pig. 205

seems a mere variant of fig. 203, where the left hand cliaracter is re-

placed by a square.

288. Bow and arrow, with a ‘ Taurine ’ below, the whole enclosed

within a symmetrical area. It may be observed that the ‘ bow ’ depicted

on these coins is not the straight long bow used by the aborigines at

present, but the elaborately curved bow, straight in the centre, with

curved ends.

288. Symbol No. 29, only the ‘ Tattrines’ replaced by squai’e-

headed nail-shaped objects.

289. Symbol No. 28, only circles replaced by ovals, enclosing

‘ lamps ’ or whatever fig. 63, Plate I, may be intended to represent.

290. A ‘ Taurine ’ in a square area. It is seldom this symbol

occui's by itself. It is on a square silver coin in my own cabinet.

264 W. Theobald — Notes on some of the symbols found on the [No. 3,

291. Symbol No. 214, but tlie base with only four divisions.

292. Symbol 285 in miniature; (a ball between two ‘Taurines,’

and used on the reverse of a coin.) This supports the assertion that

the reverse ‘ dies ’ were cut smaller than those intended for the ‘ ob-

verse ’ of a coin.

293. Two fish, facing' each other in oblong tank.

294. Symbol No. 21, only the hare stands within a complete

circle, the full moon probably.

295. Sy^mbol No. 5, only reversed.

296. A cactus plant, branching.

297. A tree with two branches on each side.

298. Symbol No. 28 only circles replaced by ovals enclosing ‘ Tate-

rines.’

299. Symbol No. 29 only ‘ chatras ’ replaced by bidents, by which

I mean a trident with the central prong absent. This ‘ bident ’ is

a remarkable and rare symbol. It occurs associated as above on a single

square coin in my own cabinet, and what is very curious, four similar

‘bidents’ constitute the spokes of two small lead wheels, dug up at

Mycense, and figni-ed and described by Sohliemann in his work on

Mycenae pages 74 and 112, No. 120.

300. A wheel with six spokes. This is a wheel rather than a star,

as it possesses a central boss or nave. It is a ‘ reverse ’ symbol of small

size.

301. Seven rhomboidal hexagons radiately ranged round a central

ball. Each hexagon has two short and six long sides, one of the short

sides being placed inwards in contact with the central ball. It occurs

on the same reverse as the above.

302. Symbol No. 28 only the circles replaced by ovals, each enclos-

ing a ‘ trishelis.’

303. Ball with a ‘ Taurine ’ on each side and two ‘ Taurines ’

facing each other above and below, or six in all.

304. Symbol No. 13 united to a ‘ Taurine.’

305. An indistinct animal to the right. The ears suggest it may

represent a pig.

306. Symbol No. 27, but with the ‘Chatras’ separated by a

‘ Trishelis ’ or some similar object.

307. A turtle to left of a tank, with two ‘ Taurines ' above tank.

308. A spear-head, or Pipal-like leaf, surrounded by dots, seem-

ingly thirteen in number.

309. A mushroom-shaped area, with a central dot, surrounded by

three dots, and one below.

310. A parallelogram with a central dot, surrounded by four ‘ Tau-

rines'

1890.] punch-marhed coins of Hindustan, ^c. 265

311. A drinking cup. This object is of somewhat uncertain

import. It is essentially part of symbol Nos. 42 and 174, though the

association was not at first perceived. It always occupies, however, the

same position over the goat’s back and may be regarded as either a

drinking cup or an altar. It is a slightly tapering cone, expanded

above, if we regard it as an altar ; or below, if we regard it as a cup ;

the truncate end representing either the base of the altar, with expand-

ed tip, or the lip of a drinking vessel, with an expanded base. Good

specimens always show it over the goat’s back, and in some cases the

symbols seems to be spotted or studded with ornamental dots, which

rather favour the idea of its representing a cup.

312. Symbol No. 146 only the ‘ Taurines ’ face in opposite direc-

tions.

I would here make a few remarks on those symbols on the coins,

which we can recognise without hesitation on the gold ornaments found

in the tombs of Agamemnon and his companions (as so regarded) in

Mycenae ; and one hardly knows which most to admire, the material

wealth and groat artistic talent in design indicated by the contents of

these tombs, or the acumen and perseverance which enabled Schliemann

to bring to light after forty centuries or more, the personal relics and

possessions down to their very arms and ornaments, of the actors in the

immortal Epos of ‘ windy ’ Troy.

To commence with the ‘ Triskelis.’ An extremely elegant and

graceful form of this symbol occurs on a gold ‘button’ (Mycense No.

383), where it fills the acute, or upper and lower angles of the central

lozenge, and is mentioned without being named (Schliemann for some

reason or other nowhere using the term ‘ Triskelis ’ either in his ‘ Troy ’

or ‘ Mycen® ’) in the description of this button at page 262, and this

is the sole instance among the figures of this extremely beautiful form

of the symbol. On another button, however, (1. c. No. 382) a ‘ Triskelis ’

(recognised as such by Schliemann I. c. page 261) occupies the same

position as the last, in the acute angles of the central lozenge, but is of

an altogether stouter design, and composed of three cii’cinate arms (or

legs) of the peculiar art-type adopted by the Mycenro workmen. A

third variety of ‘ Triskelis ’ occurs on two buttons (1. c. Nos. 409 and

413) which I consider made up, of three highly differentiated ‘ omegas ’

(to use Schliemann’s terra for the symbol identified by me with the

more familiar ‘ lingam-yord ’) witli one arm or ‘ labium ’ much elongated

beyond the other (artis catisd) and recurved so as to impart a circinate

or pot-hook form to the ‘ omega ’ symbol. Other specimens and variants

of the ‘ Triskelis ’ occur on buttons. Nos. 377, 428, 510, 511 (1. c.) and

one specimen of a reversed ‘ Triskelis,’ revolving from right to left. No.

601 (1. c.).

266 W. Tlieobald — Notes on some of the symhols found on the [No. 3,

Another import symbol on the coins which we can recognise at

Mycena) is tho ^Swastika,' which occurs as the central ornament on

several of the objects figured, (1. c. Nos. 382, 383 and 385, 422 and 428).

It is of the usual form, resolving from left to right, the four side pegs

(so called) being clearly seen in one and differing only from the symbol

so common on Trojan pottery, and later ‘ Swastikas, ' in being formed

with curved lines in place of angular, in accordance with the prevailing

character of art among Myconre woi'kmen. The most interesting, how-

ever, and perhaps the commonest of all the symbols discovered at

Mycenro is that termed the 'omega' by Schliemaun, (a very happy

name could we only adopt it in place of the current one, as it forms

truly the alpha and omega of all Nature Worship), but which I am

inclined to identify as an archaic, but at the same time a highly

specialized and ornate form of the ‘ Lingam-yoni ’ of later times. The

elements of both symbols are the same, a central dot with a surrounding

circle, in one part of tho periphery produced into a ‘ spout ’ composed

of two ‘ labia ’ separated by a groove. In the oi'dinary form of the

symbol tho ‘ labia ’ remain united, but in the artistic form prevalent at

Mycenre, the ‘labia’ are separated and recurved (omega-like), with the

obvious intent of their being thereby rendered capable of artistic treat-

ment, and of being worked up into patterns in vogue there. The

simplest form of this ‘ omega ’ symbol is where it stands alone, as in the

acute angles of the central lozenge of a button (1. c. No. 377) or where

two opposed ‘ omegas' form the central ornament of a button (1. c. Nos.

378, 381, 384 and 386). In another (1. c. Nos. 379 and 421) the central

‘ boss ’ is ornamented with three ‘ omegas,’ with their ‘ spouts,’ or ‘ labia ’

directed outwards, and round them, six other ‘ omegas ’ with their

‘ spouts ’ directed inwards, the ‘ labia ’ of all these ‘ omegas ' uniting into

an endless band, which winds in and mrt between the central ‘ dots ’ or

‘ iiitjawis ’ and those ranged outside of them, bavy-a ISttrOai ! In another

superb specimen of the goldsmith's art, (1. c. 422a.) the outer band,

immediately encircling the nine confluent ‘omegas,’ is rayed, thereby

indicating the solar relationship of the symbol, and on another button

(1. c. 422) tho same rayed border is seen enclosing the peculiar form of

‘Swastika’ alluded to above as prevalent at Mycenae, the fourfold sun,

or ‘four-balled Chakra, ’ Ujain symbol as it is also called. Fig. 171 occurs

on two buttons (1. c. Nos. 406 and 411) where the symbol is seen with

slight variation as four equal and equidistant spheres. On another

button (l.'c. 404) the four spheres are replaced by four ‘ omega ’ symbols,

pointing outwai’ds, and with their ‘labia’ confluent and forming the

inner periphery of the design.

The most curious variant, however, of the ‘omega’ symbol is that

piinch-marlied coins of Tlindustan, ^e.

2G7

1890.]

seen on three buttons ; (1. c. 405, 407, and 412) wherein the central dot

or ‘ lingam,’ is surrounded by a labyrinth formed by four pair of fantas-

tically recurved and elongated ‘ labia,’ beneath which guise, however,

the expert in such symbols finds no difficulty in tracing the design of a

four-spouted ‘ lingam,’ analogous with the four-headed or five-headed

‘ lingam ’ now seen in Hindustan. Another significant symbol also,

used in MyceiiDB jewellery is Fig. 227, which appears on three buttons,

(1. c. 378, 383 and 385). In the two first quoted instances, a row of

these crosses is used as an ornamental border to the central lozenge,

whilst in the last instance, the cross within a circle fills up the acute

angles of the central lozenge. The fact of this symbol not occupying a

more prominent position may perhaps be due, to the preference displayed

in ornamental art in Mycense, for rounded and fluent designs, rather than

those of angular pattern.

A cluster of seven spheres identical with Fig. 1 57 found on the

coins, is seen on a button (1. c. 398), and a variant of the same (1. c.

399) wherein each of the spheres, except the central one, is a variant

of the ‘ omega ’ symbol. Yet another vai’iant of this symbol occurs

(1. c. 401) wherein seven ‘ omegas ’ are ranged round a central sphere.

Another rare symbol on the coins Fig. 129, may I think be recognised on

a gold button (1. c. No. 397), where within a square area, four such

‘ twinned spheres, ’ each pair enveloped by a sigmoidal cincture or band,

are ranged round a central dot, the peculiar feature of the •' twinned

sphere ’ being skilfully made prominent.

Schliemann was evidently much struck with the peculiarity of this

“ beautiful intaglio ” as he terms it, but his interpretation of it, I am

wholly unable to accept. He resolves this symbol into “four long

knives, whose handles are prolonged into spirals,” (1. o. p. 263). In my

opinion the knives or blades are simply the four blank arcs of a circle,

which intervene between the internal square and the periphery of the

button, and I can see no ground whatever for regarding the ‘ twinned ’

or paired circles, as ‘ liandies.’ Had there been only four spheres, instead

of eight, it is conceivable that these might have been regarded as ‘ ears,’

or ‘ loops ’ to four knife blades, but the ‘ twinned ’ or paired spheres are

clearly seen and bear, in my opinion, not the remotest resemblance to

knife-handles. Another interesting symbol on the coins of symbolical

import is Fig. 158. Two distinct variants of this are met with on the

Mycenoe jewels. On one button (1. c. No. 410) six equal spheres are so

disposed as to form an equilateral triangle, within a circle, and in the

space between the periphery and the central sphere in each side of the

triangle, a cluster of three small spheres is introduced (though only one

perfect cluster is seen iu the engraving), making nine in all. Another

268

W. Theobald — Notes on some of the symbols, ^c.

[No. 3,

variant of this symbol is seen in the centre of the elaborate gold button

already alluded to (1. c. 382) where in place of six spheres, we find six

hexagons similarly arranged in form of a triangle, and round about in

the interspaces are six small spheres.

Fig. 9. The Balance or scales.

That the balance has always been an object of deep symbolical

import may be judged from the fact of two miniature gold balances

being found by Schliemann in the third tomb at Mycenae. The beams

of these balances were formed of tubes of gold, strengthened by a stick

inside, while the scales were ornamented with a butterfly in one case and

a six-petalled flower-like ornament in the other. Dr. Schliemann re-

marks : “ Of course these scales can never have been used, they were

evidently made expressly to accompany the bodies of the three princesses

into the grave, and they have therefore, undoubtedly, a symbolic signifi.

cation. I may hero call attention to the scales in the wall-paintings of

the Egyptian sepulchres, in which are weighed the good and bad deeds

of the deceased.”

Fig. 157.

This symbol is seen conspicuously on the splendid gold diadem

found on the head of one of the three bodies interred in the third

sepulchre at Mycense. The main fillet of which this diadem con-

sists was 25 inches long, ornamented with 12 bosses identical in design

with Fig. 157, three in a row above, five in a central row, and four below,

each such ‘ boss ’ alternating with others representing a ‘ lotus ’ or other

flower, with from 9 to 12 petals, almost identical with Fig. 147 only with

more numerous petals, (vide Scbliemann’s Mycen®, p. 145, Fig. 281.)

A curious example of the deliberate prominence given where possible to

the number seven in ancient symbolism is afforded by the golden cuttle-

fish obtained at Mycense and figured by Schliemann in his great work

(p 268, Fig. 424). These cuttle-fish fifty-three in number and all per-

fectly alike, are remarkable tor possessing not eight arms (as one might

have expected from the number of arms which furnish the name of the

Family Octojiodida’), but seven only, and there can be no question, that

these old gold-workers of Mycense wei-e aware that, as a matter of fact,

cuttle-fish are at certain seasons found with seven, instead of eight

arms, and that they deliberately selected the mystical number of seven

arms, rather than the more usual one of eight. We of course know that

it is the male cuttle-fish only, which is reasonably deprived of one of its

arms, a loss which is repaired before the following year, but which

curious ‘ moult ’ did not escape the observation of the Greek fisherman,

or the quick appreciation of the prehistoric worker in gold.

1890.] P. N. Bose — Ghhattisgar ; notes on its tribes, sects and castes. 209

CliTiattisgar : notes on its tribes, sects and castes. — By P. N, Bose, B. Sc.

(Lond.) F. G. S., Deputy Superintendent, Geological Survey of India.

[Received 3rd October : — Read 6th November 1890],

§ 1. A BRIEF ACCOUNT OF ChUATTISQAB.

Name. — The Bengal-Nagpur Railway will open up a tract of country

which is now but little known to the public. In the Central Provinces,

it is called “ Chhattisgar.” Two derivations of the name have been pro-

posed. According to the Central Provinces Gazetteer,* Chhattisgar owes

its name to thirty-six (chliattis') forts {gar] included within it. Serious

objections, however, have been urged against this interpretation by

Mr. Beglar of the Archseological Survey. f While in Behar he heard a

tradition, that ages ago, in the time of Jarasandha, thirty-six families

of chamars had emigrated from that country and settled in a country

far to the south of it, which was called “ Clihattisghar ” (thirty-six

families). He was not at the time aware of any country which bore

that name, and his inquiries with regard to it being ineffectual, he

became rather sceptical about its existence. When, however, official

duty brought him to Chhattisgar, the tradition he had heard in Behar

came back to his mind. Here was a country far from Behar, and south

of it, the people of which appeared to him to be singularly like the

Beharis in language, dress, manners, and customs — a people, too, of

which the chamars formed a very important element. Mr. Beglar

suggests that Chhattisgar derives its name from the thirty-six families

of Behari chamars who settled there ; according to which interpreta-

tion ‘ Chhattisgar ’ should be spelt ‘ Clihattisghar.’ Considering, that

long intercourse had made Mr. Beglar perfectly familiar tvith the

Beharis before he visited Chhattisgar, his interpretation becomes au-

thoritative. Besides, it promises to throw some light on the history

and affinities of one of the most remarkable peoples that inhabit India—

the Chhattisgari chamars. We must say, however, that as the word is

pronounced by the people, it is difficult to make out whether “ Chhatis-

ghar ” or “Chhattisgar” is the correct spelling ; we have adopted the

latter as the one in current use.

Physical and political Geography. — Chhattisgar as an administrative

division of the Central Provinces comprises the districts of Raipur,

Bilaspur and Sambalpur, and including Bastar, covers an area of about

63,000 square miles. But Chhattisgar proper includes Raipur and

Bilaspur only ; and we shall use the term in this restricted sense. It

comprises a central plain covering an area of about 10,000 square miles

* Op. cit., p. 88, t Arch. Sarv. Rep. Yol. VII.

1 J

270 P, N, Bose — Ghhaltisgar : notes on its tribes, sects and castes. [No. 3,

surrounded by a forost-clad billy country of a somewhat wider extent

(about 12,000 squai’o miles) ; strictly speaking, the plain country alone

slionld bo called Chhattisgar, and it is only for the sake of convenience

that we have included the surrounding hill tract within it. The con-

trast between the hill and the plain country is sharp and striking.

The former is clothed with thick jungle, little cultivated, and sparsely

populated, the population consisting chiefly of aboriginal tribes. To

the shikari, it affords sport in abundance ; the tiger is especially abun-

dant in the southern, and the wild buffalo in the eastern jungles, while

in every direction, the antelope, the spotted deer, and other varieties

of game may be found. The plain, on the other hand, is almost flat,

perfectly denuded of jungle, well cultivated, and thickly populated.

With the exception of a small narrow strip in the western portion, it

is what is called lihalsa, that is, under the direct management of the

British Government. Tlio hill tracts are partitioned amongst a num-

ber of zamindars and feudatory chiefs, who pay an annual tribute.

The zamindars maintain their own police. The feudatory chiefs, whose

gross revenue in most cases does not exceed that of second-class zamiu-

dars in Bengal, are invested with authority equal to that of a Edolkar or

Nizam. They not only keep their own police, but also have their Jails

and civil and criminal courts.

Qeology and mineral resources. — The configuration of the country

well illustrates the intimate connection between geological structure and

physical features. The plain is formed of Vindhyan sandstones, marls

and limestones, which have been but little disturbed from their normal

horizontal position. The hills surrounding it are, on the other hand,

composed of older rocks which have undergone considerable distur-

bance and metamorphism. At the north-eastern extremity, about

Korba there is a considerable outcrop of the coal-bearing strata (Gond-

wana System). The results of the coal-exploration conducted by the

Geological Survey are not very encouraging with regard to the ground

traversed by the Bengal-Nagpur railway; but, not very far from it,

there is one tract near Korba where workable coal of good quality has

been found. In the hills to the north, west, and south extensive iron-

ores of exceptionally good quality exist. Iron-smelting is still carried

on there to some extent in the primitive fashion. But with the open-

ing of the railway, the industry already on the wane, will probably bo

nearly extinct. Copper and lead-ores exist ; but their extent is not yet

known. The sandstones of the plain are largely used for building pur-

poses ; and the limestones are quarried chiefly for road metal. In places

the limestone is tolerably pure and would yield lime of good quality.

Jungle produce. — Of forest produce, lao and Surra (Haritaki,

1890.] P. N. Bosa — Ohhattisgar : notes on its tribes, sects and castes. 271

Terminalia citrina) are the most important. The former flourishes best

on Knsam (^Garthamus tinfosius) and Palaa {Butea frondosa"). But it is

also grown, though to a very subordinate extent, on Baer {Ziziplms

jujuha) and a few other trees. The lac is mostly taken to Mirzapur.

The Hurra is exported to Europe, through Bombay.

Agriculture . — Chhattisgar is, or rather has been the land of plenty.

To the people of tlie neighbouring districts, it has long been known as

khalauti, or the “ Land of the Threshing-floors.” Rice, wheat, and

linseed are the chief crops. Rice and wheat were formerly sold — and

that too not so very long ago — at fabulously cheap prices. Only five

or six years ago, after the opening of the Nagpur-Chhattisgar Railway,

rice used to be sold, at some distance from its terminus at Nandgaou,

for Re. 1-4 or less per mannd. But the price in 1889 was Rs. 2-8,

and will no doubt go up still higher when the Bongal-Nagpur Railway

system is completed.

In the southeiTi and eastern portion of Raipur, as well as in Bilas-

pnr generally, rice is the principal crop. In the western portion of the

plain, w’heat appears to bo more largely grown than rice. Wherever

there is black soil (kanhdr) wheat is preferably sown on it ; whereas

rice is chiefly grown on sandy soil. Rice, however, is the principal

crop. The area on which rice is grown in the districts of Raipur and

Bilas23ur amounts to nearly two million acres, whereas the wheat area

does not amount to more than 130,000 acres.

Ilistorij . — The earliest traces of man we found in this district are

•ome bone and pottery mounds by the Seonath river. They invariably

3 ccur in the jilain country. Who the men were it is difficult to sur-

mise. But, whoever they were, they had passed the stone age, and had

been in the habit of using iron implements. In the south-western por-

tion of the district of Raipur, away in the jungles, there are remains of

rude forts and temples which tradition ascribes to a race of Gauli kings.

No reliable information, however, is available about them. To a later

period, belong the ruined temples and 8ati pillars of Balod, Gurur,

Sirpur &c., some of which date back to the beginning of the Christian

era. Mr. Boglar of the Archseological Survey finds evidence in an

inscription of the extension of the Chalukya power right into the heart

of the modern district of Raipur.*

The authentic history of Chhattisgar dates back only to the middle

of the eighth century, when Raja Suradeva of the well known Haihai

family ruled at Ratanpurf in the district of Bilasjjur. The place is now

* Arch. Surv. Rep. Vol. VII. p. 141.

t Central Proviucea Gazetteer, p. 90. Mr. Boglar would not tillow this town

any greater antiquity than the middle of the 15th century. [Op. cit., p. 166).

272 P. N. Bose — Ohhaitisgar : notes on its tribes, sects and castes. [No. 3,

overgrown with jungle; but, extensive tanks and ruins testify to its

former grandeur. Nineteen kings of tlio Hailiai line had preceded

Siiradeva, but all that is known about them is of the vaguest charac-

ter. Surrounded by bai-riers of high hills on all sides, Chbattiagar

entirely escaped the Muhammadan invasion, and the Haihai dynasty ruled

undisturbed till the middle of the eighteenth century when the country

came under the sway of the Bhonslas of Nagpur.

Of less antiquity than the Haihai bansi rulers of Ratanpur were the

Gond kings of Garha Mandla, Lanji and Chanda. The western portion

of Chhattisgar, included in the zamindaries of Sahuspur-Lohara, Gandai,

Dhundi-Lohara, &c. belonged to one or other of these dynasties.

In 1818, Chhattisgar came under the superintendence of British

officers ; and in 1854, on the lapse of the province of Nagpur to the

British Government, it was formed into a Deputy Commissionership with

head quarters at Raipur. Since then a separate Deputy Commissioner-

ship has been established for Bilaspur.

§ 2. General remarks on the tribes &g.

I have left out the higher Hindu castes. Brahmans, Rajputs, Kayaa-

tbas and Beniyas ; the Muhammadans too and such castes as Dhobi, Mehter

&c., who are chiefly met with in towns, have been omitted from these

notes as they do not present any special features of interest, being

settlers from Northern or Western India. Even of the specially

Chhattisgari people, these notes do not pretend to be exhaustive, as

they treat of those only with whom I came into personal contact. In

thus restricting myself I hoped to have avoided errors into which second-

hand information often leads,* and to have attained correctness by

sacrificing completeness.

The people, ns elsewhere in India, may be broadly divided into

Aryan and non- Aryan, or, perhaps less logically into Hindu and Abori-

ginal. Either of those methods of classification would answer well

when we have to deal with such well-marked Aryan or Hindu castes, as

Brahmans, Kdyasthas, and Beniyas, on the one hand, or such well

marked non-Aryan or Aboriginal people as the Jungly Gonds on the

* I tn.-iy illnstrato this by an instance, which will be referred to later on. The

Central Provinces Gazetteer (to which I am greatly indebted) describes the caste

of Halvas to bo distillers j and Sherring quotes this description in his great work

on “ Hindu Tribes and Castes,” (Vol. II, p. 147). I did not, however, come across

a single Halva who was a distiller j and I was told, that there was no sneh Halva in

Chhattisgar or anywhere else. There is, however, a clan of the Telis called Halias,

who are distillers by profession. It is this similarity of name which probably led

to the confusion.

1890.] P. N. Bose — GhhatHsgar : notes on Us tribes, sects and castes. 273

other. But, it is difficult exactly to define the ethnological position of

a good many of the castes treated of in these notes. The chainars, for

instance, one of the largest and most interesting castes in Chhattisgar

are looked down upon by the Hindus, and in their faith tliey are rather

aggressively anti-Hindu — the word Hindu being used in its popular

sense. Yet, physically the chaniars resemble their Aryan more than

their non-Aryan neighbours ; and it is impossible to place them in

either of these categories without giving rise to serious objections.

Similar difficulties are e.xperieuced in classifying such castes as the

Kanwa’rs the Paukas and Halvas. In the present state of our know-

ledge a rigid system of classification would, 1 thiuk, be rather disadvan-

tageous than otherwise; I have not, therefore, adopted any. I may,

however, mention in passing, that the Gonds have unquestionable Dravi-

dian affinities, and that the Bhunjiyns, the Baigas, the Komars, and the

Saonras probably belong to the Kolnrian group. Whether the Sudra

castes such as the Telis, the Miirars, the Koshtas &a., are Aryan or non-

Aryan, or a mixture of the two, it is difficult to say exactly. I do not

think any of them is of purely Ai-yan blood, some of them may be

Hinduised non- Aryans. The process of transformation is still going on.

The gi’eater number of the Gouds who have settled in the plain country

amongst the Hindus have adopted the manner's and customs of the latter.

They are proud to be called Hindus, and are ashamed to own affinity

with their brethren of the jungles; and some few have succeeded so far

as to be recognised as Hindus. Some of the castes are probably of

mixed descent. The Dhnr Gonds appear to bo such.

Some castes or sub-castes are due solely to differences of habitat

and environment ; others to inequality of social position. The castes into

which the Gonds are subdivided seem to be mostly explicable by one or

other of these causes. Those who have settled in the plains have been

greatly affected by their Hindu environment. They have entirely for-

gotten their' owtr language, have taken to Hindu maimers arrd customs ;

and will on no account have social intercourse with their brethren in the

jungles. Thus we have two great castes, one comprising settlers in the

plain country, and the other dwellers in the jungles. Amongst these,

again, minor castes would be formed owing to geographical and social

causes. A barrier, such as a range of hills, would preverrt intercommuni-

catioir and social intercourse and give rise to castes. People of high

social position, those, for instance, who claim kinship with the once

powerful Gond kings of Garha-Mandla, Lanji &c., would not associate

with those of an inferior status, and would thus form a caste by them-

selves.

The sects of the Satnamis, the Kabirpauthis and the Man Bhaiis are

274 P. N. Bose — Ohluitlisgar : notes on its tribes, sects and castes. [No. 3,

very interesting. The followers of the last named sect were not sepa-

rately entered at the last census ; they are not, in fact, mentioned.

This is an omission which it may be hoped, will not recur at the next

census. In the districts of Raipur and Bilaspur the Kabirpanthis num-

ber 230,526, and the Satnamis 356,533. At the last census the popula-

tion of these districts including Hindus, and Aborigines, numbered nearly

three millions. The Kabirpanthis and the Satnamis, therefore, together

form about 24 per cent, of the entire population. The Kabirpanthis do

not appear to believe in any God beyond their Guru to whom they accord

divine honours. The Marars and the Bhuujiyas also did not express

their belief in any God. They have stMpands in their houses for their

ancestors to whom they give offerings periodically.

The Satnamis are Monotheists, but like the Kabirpanthis they

worship their Guru. The Man Bhans are Vaishnavas.

All these sects, the Kabirpanthis, the Satnamis and the Man Bhans,

abjure caste and eschew flesh and fish and spirituous liquors. A section

of the Satndmis abstain even from smoking.

Rice is the principal food of the people in the plain country, and

kodo that of the Gonds and other tribes living in the jungles. Spiritu-

ous liquor (prepared from mhowa flower) is indulged in chiefly by the

Gonds, especially those who live in the jungles.

The clothing of men is usually of the scantiest possible dimensions ;

but, that of women is, as a rule, ample and decorous. In the interior,

strong, coarse, indigenous cloth is still largely in use ; but with the ex-

tension of railways it is to a large extent giving way to cheaper, more

showy, though loss durable cloth of Manchester make. The fate of the

weaving castes like that of the iron-smelters is sealed.

There are certain practices which are common to most of the tribes

and castes described in this paper, and which may bo conveniently men-

tioned here.

Re-mai’riage of widows is a general practice. A widow is allowed

to wed herself to the younger brother of her deceased husband — a cus-

tom which appears to have largely prevailed in ancient India. She

can, however, marry almost anybody she pleases in her own caste. The

essential part of the ceremony of such marriage consisting, I am told,

in making presents of churis (thin glass or earthen bracelets) to the

bride — who, in her widowed condition, remains without any ornaments

whatever — is called churi marriage. Being inexpensive, it is often

resorted to by impecunious wife-hunters in preference to regular mar-

riage which’ is rather costly. Marriage is certainly not allowed to be a

failure in Chhattisgar. A man can of course take to himself as many

1890.] P. N. Bose — Ghhattisgar : notes on its tribes, sects and castes. 275

wives as his means will allow ; and a wife can leave her lord for any-

body else provided the latter compensates the injured husband, the

damages being rated according to the customary marriage expenses of

the caste.

The practice of worshipping the Thakur Deo and Mata is almost

universal. The former is the village god, and is worshipped by all the

villagers twice a year, in the months of Pans and Chaitra. The Doo

consists of a collection of peculiarly shaped stones usually placed on a

sort of dais under an umbrageous tree. In Drug Subdivision (Raipur

district), stool-shaped stones with two legs (supposed by General

Cunningham to be Buddhist remains) take the place of the Thakur

Deo. Elsewhere, he is supposed to be embodied in characteristically

shaped pebbles. Besides the stones stinctly representing the Thakur

Deo, numbers of others are placed by their side. In fact, the seat of

the Thakur Deo is a sort of local museum. Any curiosities found in

the neighbourhood, either pebbles or other rock specimens or remains of

old temples &c. are carefully deposited there. Before leaving a village,

I always made it a point to pay my respects to the Thakur Deo, and

the visit was always interesting, and sometimes instructive as welt.

The worship of the Thakur Deo consists in sacrificing goats and

fowls, and having a good feast. In some villages the headman (malgu-

zar) collects subscriptions from the villagers, and the expenses of the

festival are met from the fund so raised.

Matd, called also Bhavani and Kalika at places is the well known

goddess of smallpox. She is greatly dreaded, and universally worship-

ped, being carefully lodged in a thatched shed in the outskirts of the

village. She is usually represented by a pebble ; a trident, an earthen

lamp, and a pot for milk or water being its necessary adjuncts. She is

worshipped in Baisakh with sacrifices of fowls.

Bhim Son represented by his celebrated club, a large piece of stone

daubed with vermilion, is universally venerated. Mr. Hislop says* that

“ his worship is spread over all parts of the country, from Berar to the

extreme cast of Bastar, and that not merely among the Hinduised abori-

gines, who have begun to honour Khandoba, Hanuman, Ganpati, &c.

but among the rudest and most savage of the tribe.” This universal

popularity of Bhim Sen (who cannot be any other than the well known

Panda va) is a rather curious fact.

Belief in witchcraft is universal. People coming from Jabalpur and

other places are in mortal terror of the Chhattisgaris who are supposed

to be past masters in the black art. A Jabalpur servant of mine — a

* Op. Cit. p. 16.

276 P. N. Bose — Ohliattingar •. notes on its tribes, sects and castes. [No. 3,

Christian to boot — would ascribe his fever from wliicb be suffered

greatly to the malice of a fellow Chhattisgari servant. I have been told

many .stories about the doings of RTippo.sed witches. At one time they

were punished by the villagers rather heavily, but since the establish-

ment of British rule, the witches have had a rather easy time of it.

§ 3. Desckiptions of the tribes, sects, and castes.

The Qonds.*

Distribution. — The Gonds extend from Hoshangabad on the Nar-

bada to the Godavari south of Bastar, a distance in a line of over 400

miles. The area of the country occupied by them is about 120,000 square

miles. According to the last census they number 2,040,355 souls.

Scattered over such an extensive country through no less than 18 dis-

tricts, generally separated from one another by difficult natural barriers,

it is no wonder, that we should And important local differences among

them in language, religion, manners and customs. The account given

here relates chiefly to the Gonds of Chhattisgar with whom the writer

had personal intercourse.

Whence the Gonds came, and when they settled in India are points

on which but little light has been thrown as yet. From their language

they appear to belong to the Dravidian section of the aboriginal popu-

lation of India, and to be more closely allied to the Tamil than to the

Telugu subsection. t

Oondi Songs. — The late Mr. Hislop, to whom Indian science owes

BO much, collected some highly interesting songs of the Gonds. These

have been published with an abstract English version in a work entitled

“ Papers relating to the Aboriginal Tribes of the Central Provinces.”

They had never before been committed to writing, bnt have been handed

down by tradition. It is probable, therefore, that we have not got them

in their original form ; indeed, embellishments from Hindn mythology

are clearly discernible in their present garb. Still, the main structure

of the songs is clearly recognised to be Gondi. They are five in num-

ber, but are linked together into one story, in which the gradual social

evolution of the Gonds may be distinctly traced. The first song treats

* Mr. Hislop observes: “The name of Good, or Gund, seems to be a form of

Kond, or Kund, the initial gutturals of the two words being interchangeable... . Both

terms are most probably connected with Kondd — the Telugu equivalent for a moun-

tain— and therefore will signify the ‘ hill people.’ ” (Papers relating to the Aboriginal

Tribes of the Central Provinces, p. 3.)

t Caldwell’s “Comparative Grammar of the Dravidian Languages.” 2nd edition,

pp. S S-516.

1890.] P. N. Bose — Chhattisgar : notes on its tribes, sects and castes. 277

of the creation of the world and of the Gonds. It presents a very life-

like picture of the primitive condition of the Gonds. When they were

born.

“ Hither and thither all the Gonds were seattered in the

jungle ;

Places, hills and valleys, were filled with the Gonds.

Even trees had their Gonds. How did the Gonds conduct them-

selves ?

Whatever comes across them, they must needs kill and eat it ;

They made no distinction. If they saw a jackal they killed

And ate it; no distinction was observed; they respected not ante-

lope, sambar and the like.

They made no distinction in eating a sow, a quail, a pigeon,

A crow, a kite, an adjutant, a vulture.

A lizard, a frog, a beetle, a cow, a calf, a he- and she-buffalo.

Rats, bandicoots, squirrels — all these they killed and ate.

So began the Gonds to do. They devoured raw and ripe things ;

They did not bathe for six months together ;

They did not wash their faces properly, even on dunghills they

would fall down and remain.

Such were the Gonds born in the beginning.

A smell was spread over the jungles.

When the Gonds were thus disorderly behaved.

They became disagreeable to Mahadeva,

Who said ; “ The caste of the Gonds is very bad ;

I will not preserve them, they will ruin my hill Dhavalagiri ;

I perceive here and there smells.’ ”

In a note on this passage, the editor observes : “ This somewhat

sarcastic description .... of the habits of the Gonds is probably of

Hindu origin.” But, the description is not at all sarcastic ; nor is it

even exaggerated. I have personal experience of Gonds whose habits

are exactly the same as those so vividly depicted in the above jiassage.

In fact, the present normal condition of the Gonds living in jungles is

not far different from the primitive condition described in it.

The song then goes on to relate how for their misbehaviour all the

Gonds except four were imprisoned by Mahadeva. The four Gonds who

escaped the fate of their brethren,

“ travelled onward over hills.

Thence they went and saw a tree rising upright as a date tree, which

they climbed and looked about.

They said: ‘There is no hiding place for U8,'

K E

278 P. N. Bose — Chhattisyar : notes on its tribes, sects and castes. [No. 3,

But, one of them looked and saw a place named Kacliikopa Laliu-

gad.*

They went by the jungly road n)nd searched that place.”

The second song relates how the four runaways first lived by hunt-

ing alone, and then gradually learnt rude cultivation. Lingo, who is

worshipped by some classes of Gonds as a god, was brought into exis-

tence by Bhagavan to bettor the condition of the Gonds. He went to

the four Gonds who had taken refuge at Kachikopa Lahugad, and was

kindly received by them. They had been living on game which they

ate cooked or raw. Lingo told them to out down trees and get a field

ready. But,

“ Their hands were blistered, and each blister was as large as an

Aola fruit.f

They threw down their hatchets and came to Lingo,

(And said) : “ Our hands are blistered, therefore we threw down our

hatchets.”

They went aside and sat down. Then arose Lingo and held a

hatchet in his hand.

And went on cutting trees ; the trees fell, their roots were dug up.

Thus he began to cut down jungle. In an hour he made a good

field.

(They said) : “ Our hands are blistered and not one tree have we

cut down.

But Lingo in one hour has cut down several trees ;

He has made the black soil (appear), and has sown rice and hedged

it round.”

This is the sort of cultivation which the Gonds learnt, which in

many parts they still practise, and which they would not leave for any

other if they could help. It goes by the name of Ddhi. Since the prohi-

bition of the reckless cutting down of trees in British territory, the

Gonds have had to take to the plough in some parts, but nowhere do

they appear to have done so with a heart as yet.

The four Gonds of Kachikopa Lahugad were unmarried. Lingo

set out in seai’ch of wives for them. An old giant of the name of

Rikad Gawadi had seven daughters. Lingo inserted a bamboo stick in

the hollow of a gourd and made a guitar.

“ He plucked two hairs from his head and strung it.

• “The meaning in Gondi is the ‘ Iron Valley — the red hills a nomenclature

very applicable to the mineral products and external aspect of many hills in the

Gond country.” (Hislop, op. cit. part III, p. 6, foot note.)

t Sanskrit, Xmalaki, Phyllanthus emblica (Willd.)

1890.] P. N. Bose — ChhatHsgar : notes on its tribes, sects and castes. 279

He held a bow aud fixed eleven pegs to that one stick, and played

on it.

• • •

He approached the fire where Rikad Gawadi was sleeping.

The giant seemed like a log lying close to the fire ; his teeth were

hideously visible.

His mouth was gaping.”

The effect of music on the mind of a savage is well described. The

old giant had, in fact, been so charmed that he gave Lingo free permis-

sion to take his daughters away. Lingo brought them aud married

them informally to the four Gonds of Kachikopa Lahugad. In time,

however, they got jealous of Lingo, though most unreasonably, and

killed him.

I have not space for any more extracts from the songs, enough,

however, has been quoted already to show how interesting they are, and

how valuable from an ethnological point of view.

The third song relates the revival of Lingo, and his delivery of the

Gonds who had been imprisoned by Mahadeva on account of their filthy

habits. The fourth song treats of the subdivision by Lingo of the Gonds

into tribes, and the institution of the worship of the Gond gods ; and

the fifth takes another step towards civilisation — the institution by

Lingo of the rites of marriage among the Gonds.

Distribution of the Gonds in Ghhattisgar. — The Gonds try to avoid

the plain country where they have to compete with the Hindus and

Satnami chamars, and prefer to live in the jungle-clad hills, especially

in the feudatory states and zamindaries where they can satisfy their

natural propensity for jungle produce, and where they can to a certain

extent avoid using the plough which they hate. In that portion of the

district of Raipur which is called khalsa (i. e., managed directly by the

British Government), and which consists chiefly of an open plain coun-

try, the Gonds form only 18'6 per cent, of the total population and the

greater majority of them more or less Hinduised, whereas they muster

strong in the feudatory states, especially in Kanker, which is entirely a

hilly country, where they form no less than 62 per cent, of the total

population. In the feudatory states of Khairagar, Nandgaon and

Chhuikhadan, which, in their physical features combine the characters

of Ranker and of the khalsa portion of Raipur, the Gonds form about

24 per cent, of the entire population.

Types of Glvilisation, — -There is another feature about the distribu-

tion of the Gonds which is noteworthy. Those who have settled in the

plain country approximate to the Hindus; indeed, aspire to pass as such.

They have forgotten their dialect, and are often ashamed to own affinity

280 P. N, Bose — Ohhutttsgar : notes on its tribes, sects and castes. [No. 3,

willi tlieif brotliron of tlio hills whom they hold in uudisgnisod contempt.

Like Ihoii' Uiudu neighbours they eschew beef and pork. Some of them

worship Hindu gods, such as Mnhamai, Maluideo, and eirtertain Brahman

priests ; and some assume the holy thread. The chiefs of Kawarda and

Khairagar, though, I am informed, of Gond origin, call themselves

Kshatriyas ; and the chief of Khairagar has succeeded in forming allian-

ces with needy Kshatriya families. Most of the plains Gonds, especi-

ally those who are well-to-do, call themselves Hindus, and are proud to

be recognised as such. They worship, however, almost invariably, the

great Gond god — the Budha Deo.

The farther one goes away from the plains, tho more Gonds are

found unaffected by Hindu influence and approximating to the primitive

type. In fact, the stages of civilisation represented historically in the

songs referred to above, are here represented in space, the comparatively

civilised Hinduisod type prevailing in the cultivated plain country, and

the primitive typo in the wildernesses bordering it. The hill Gonds are

more or loss omnivorous ; and altogether in their habits approximate

very closely to their primitive ancestors, who, as related in the song quo-

ted above, wore imprisoned by Mahadeo for polluting tho hill Dhavala-

giri. They never have anything to do with Hindu gods or Brahman

priests.

From tho vocabulary of the Gonds it is possible to form some idea

of their primitive civilisation. They not only have names for most wild

animals and forest trees with which they must have been well acquainted,

but there are special Gondi terms for such domesticated animals as tho

elephant, the horse and the camel. The only weapons for which there are

Gondi names are the hatchet, tho trusty and constant companion of the

hill Gond, and tho bow and arrow, which most aboriginal people are veiy

export in using. For barber, carpenter, and weaver, they have no Gondi

names ; and they still stand in little need of such differentiated profes-

sions. Plough they call ndgar, a Hindi word ; and as, already observed,

they have not taken to it with a heai-t as yet. They have their own

terms for iron, and for workers in iron — iron smelting is still largely

practised by them. But for copper and gold the terms are Hindi. They

appear to have been in tho habit of bartering in kind as they have no

special term for any kind of coin. They can count in their own dialect

only up to ton, beyond that they count in Hindi. They have Gondi

terms for sun, moon, stars, day, evening and night, but none for week

mouth, and year. Altogether tho social progress which tho Gonds

attained was of a very low typo ; and it is no wonder, that as soon as

they came in contact with the more civilised Hindus, they should have

endeavoured to take to tho ways of tho latter.

1890.] P. N. Boso — Ghhattisgar ; notes on its tribes, sects and castes. 281

Physical appearance, character, ^o . — The physical features of the hill

Gonds are distinctly Mongolian. I found the Mongolian characters most

pronounced in the wild country on the borders of Ghhattisgar and

Mandla — thick lips, scanty hair, compressed nose, and short stature.

But in the plain country, it is often difficult to tell a Gond from a Hindu,

the former having approximated to the latter not only in habits, but also

in appearance. The men are slim, well built, and active (on occasions),

dexterous in the use of the hatchet, and in the jungles, of the bow. Like

most other aboriginal tribes, the Gonds are very strongly addicted to

intoxicating drinks. When not under the influence of fear, they are

lively, frank, and truthful. One could not wish to have more agreeable

and more useful companions in the jungles than they are. The clothing

of the men is of the scantiest possible dimensions ; but the women are

as a rule decently clad. Both are very fond of ornamenting themselves

with trinkets.

Deities . — Budha Pen is the great god of the Gonds. He is univer-

sally worshipped, even by those who have become Hinduised. Two

grand festivals appear to be held in his honour, (iu the months of

Magh P and Bhadra ?) W'hen the usual offerings of cocoanut, betelnut

&c., are made, and cows, goats, and fowls are sacrificed. The sacrifice

of the cow is considered an essential part of the worship by the hill

Gonds. A few stones daubed with vermilion represent the god. Ser-

pent worship is prevalent to some extent. There are images of serpents

at Sahuspur, in Sahuspur-Lohara zamindari, and at Arabagar in Chauki

zamindari. I was told at one place, that the serpent is worshipped every

three yeai-s when a vessel of milk is left for him. Lingo is hold in great

veneration in some parts ; but, elsewhere, the very name is unknown.

Dulha Deo, who is the great god of another aboriginal tribe, the Baigas,

is also greatly esteemed in some places, as also the Hindu god, Maha-

deo.

Besides these, there appear to be special minor deities for each got.

The Gonds are divided into 5 gots. One of these gots comprises wor-

shippers of three deities, another of four deities, a third of five deities :

and so on. The three deities of the first of these gots are, I was told,

the bull, the tiger, and the crocodile ! These animals are considered

sacred by, and would not contribute towards the food of, those who

belong to this particular g'ot ; but the members of the other grots would

not scruple to eat the flesh of any of these animals ! I cannot, however,

vouch for the correctness of this information ; I often inquired about the

g'ot-gods, but never got any satisfactory answer. The four deities of

the four-god got are, I was informed at one place, the Budha Deo him-

self and his three brothers, Agiukumar, Rausarna, and A'udia Singha; at

282 P. N. Bose — Ghhattisgar : notes on its tribes, sects and castes. [No. 3,

another place I was told, the four gods were the tortoise, the crocodile,

a kind of fish called hodh, and a ferocious bird the name of which was

given as sarewa.

The Gonds of course believe in evil spirits and witches. But they

do not appear to ha\e any clear idea of a next world. Notwithstanding

repeated questioning, I failed to ascertain if they had any word for it.

There is no regular priesthood amongst the Gonds. The nuptial,

funeral, and similar ceremonies are performed under the lead of aged

relatives. But generally in every village there is a man who is supposed

to have the power of charming tiger.s, or preventing by mantras such

calamities as drought, cholera &c. He is called “ Baiga.” The name is

derived from a tribe called Baigas to be mentioned later on who are

especially credited with these powers.

In some parts, a group of villagers acknowledge a head called Son-

wani who presides at panchayets to settle disputes.

Ceremonies. — After a period varying from a few days to one month,

the child is named and caste people are fed.

Marriage usually takes place after puberty. There is no restriction

as to the number of wives which a man may take to himself. But,

mairiago being a costly concern, it is only the well-to-do who can indulge

in polygamy. The ceremony consists of four stages, at each of which the

bridegroom has to spend according to his social status. In the first stage

called sagdi (a kind of betrothal), the bridegroom has to make a present

of rice, liquor, and some cash to the father of the bride, and of churi,

and phunri (silk tape for the hair) to the bride. The second stage

(barokhi) consists in bringing the bride to the home of the bridegroom

— a reversal of the ordinary Hindu process — when presents of grain,

clothes, and cash have to be made to the f.ather of the bride. At the

third stage, the bride and bridegroom are anointed with oil and tur-

meric and they go round a pole seven times. The ceremony takes place

with great feasting and the usual drunkenness. The fourth stage of

the ceremony consists in sending the bride to her home.

When the bridegroom has not the means to make the necessary

presents to the father of the bride, he serves the latter as a labourer

for a period varying according to the price set upon the lady.

Burial and Cremation. — The dead are usually buried with head to

the north and feet to the south. Gi-eat care is taken of the graves of

distinguished persons. Earthen mounds are raised over these, which

are kept very clean, and protected from the sun and I’ain by a shed.

Rude clay figures of men and horses are kept on the mound, symbolic

probably of the way in which the departed have gone to heaven. A few

days after death, the srddh takes place, when caste people are fed.

1890.] P. N. Bose — Chhattisgar : notes on its tribes, sects and castes. 283

When cremation is practised — as it is by those who are somewhat

Hinduised — mounds ai’e sometimes raised over the ashes of the dead.

These mounds usually point north-south, but sometimes east-we.st.

Quantities of paddy are sometimes put on the mounds, as offerings to

the spirits of the dead.

Castes. — The Gonds, like the Hindus, are divided into castes, of

which I have met with the following : — *

1. Raj.

2. Kureti.

3. Khatalwar.

4. Dhur.

6. Koitor or Jharia. (Sometimes also called Ravanvamsi).

6. Pardhan (including Patharia, and also Agaria?)

The first three castes have conformed more or less to Hindu cus-

toms, and count among their members a large number of well-to-do

Gonds, such as the zamindars of Chauki and Sahuspur-Lohara. They take

the holy thread, and, as, a rule, venerate Hindu gods. But they may

be distinguished from the Hindus, by their worship of the Budha Deo,

either openly or in secret. The plains Gonds belong almost exclusively

to one or other of the first four classes. The hill Gonds belong almost

quite as exclusively to the Koitor or Jharia class.

Jharia literally means ‘ jungly ’ ; and Mr. Hislop observesf that the

meaning of ‘ Koitor’ is “ evidently associated with the idea of a hill ” ;

so that, the name of the fifth class would appear to signify simply Gonds

who inhabit the jungle-clad hills. Those who settled in the plain

country, and imitated the manners and customs of the Hindus, began to

look down upon their brethren of the hills. Hence the former would

have no social intercourse with the latter ; and thus two great classes

would be naturally formed. A further subdivision of the plains Gonds

is probably due to social and local causes. The Raj Gonds, for instance,

claiming kinship with the royal families of Garha-Mandla, and Lanji,

would naturally form a caste.

The Dhur Gonds, who are very numerous in the plain country, occupy

a lower status in society than those mentioned above. I suspect the

* Mr. Hislop raentioji the following division into twelve and a half classes in

imitation of the Hindns : Edj, Eaghnwal, Dadave, Katnlya, Fadal, Dhobi, Ojhyal,

Thotydl, Koilabhutal, Koikopnl, Kolam, Madyal, and an inferior sort of Ptdal, as

the half-caste. These divisions probably hold in the country about Chanda and Nag-

pur. Katulya is probably identical with the Khatalwar of Chhattisgar. Padal is

identical with Pardhan or Pathari ; Kureti and Dhur cannot be identified with any

of the classes mentioned by Hislop, and appear to be peculiar to Chhattisgar.

t Op. Cit. p. 14.

264 P. N. Bose — Chhattisgar : notes on its tribes, sects and castes. [No. 3,

name is of Iliiidu origin, being corrupted from ‘ Bidur,’ which signifies

the mixed descent of the caste. Amongst the peculiarities mentioned to

me of the caste, one is that their marriage is consummated in one day,

whereas that of the others takes several days.

The Fardhdns form a small caste. Their social status is considered

lower than that of the other Gonds. The Agarias, who are iron smel-

ters, appear to form a subsection of them, as also the Pdthdris who

correspond to the Bhdts of the Rajputs.

The village ‘ Baiga ’ mentioned before not nnoften belongs to the

Pardhan caste. The name Pardhan appears to be of Sanskritio origin,

signifying ‘ chief ’ ; and it is rather strange that the caste should be held

in such low estimation. “ About the Mahadeva hills ” observes Mr. His-

lop* “ the higher Pardhans act as Pujaris, and the lower as rude musi-

cians, the Koitors seeming to look down upon both offices as somewhat

menial.”

The members of the castes mentioned above belong to one or other

of the following gots : —

I. Worshippers of three Deities.

(1) Markiim.

(2) Sori.

(3) Khosro.

II. Worshippers of four Deities.

(4) Tekam (a kind of tree, the teak).

(5) Neitam. (Nei = a dog).

(6) Kariam. (Charcoal ? or from kar, cock ?).

(7) Singram (or Sindram ? after a variety of fish).

(8) Malgam.

III. Worshippers of five Deities.

(9) Ghaoro.

(10) Pureti.

(11) Kibuaka.

(12) Porte.

(13) Puram.

IV. Worshippers of six Deities.

(14) Wikka.

(15) Kattam (Kachlam ?)

(IG) Karam.

(17) Erkara.

(18) Paoli.

(19) Marrapoi.

* Op. Cii. p. J8.

1890.] P. N. Bose — Ghhattisgar : notes on its tribes, sects and castes. 285

(20) KuroH.

(21) Tumrekke.

(22) Selam.

(23) Etti.

(24) Otti.

V. Worshippers of seven Deities.

(25) Kunjam.

(26) Marai (Mara = tree).

(27) Dlmrua.

(fee.

It would be interesting to know the signification of these terms.

The meanings of a few 1 could gather are given. It will be seen that

they refer to some tree, or animal. The names of some of the special

gods of the five groups jnst mentioned have been given before. They

refer mostly to animals, such as the crocodile, the bull, the tiger &c.

The gots into which the worshippers of the three deities (which are

the bull, the tiger, and the alligator) are divided are what are called

Bhaibunds, and they cannot intermarry ; they must form alliances with

other gots. Similarly the worshippers of the four deities are Bhaibunds ;

and so on. It is interesting to note in this connection, that the

“ Kols are subdivided into two or three hundred groups each of which

is called after an animal or a tree; and the rule is that a member of a

particular animal group, such as the snakes, the tortoises, the eels, or the

mangooses, may not marry within that group.”*

Select Vocahulary.

English oe Hindi.

Qondi.

Eemarks.

a) Cereals &c.

Wheat

gok

Peas

batrala

Ashar

raliari

Appears to be a corruption of the

IJrid

pupul

Hindi word.

Kodo

koda

Gram

nadai

Arsi

arsa

Corruption of Hindi.

Paddy

wanji

Kice

nuka

TilH

nung

Bread (Ohapati).

sadi

Flour

pindi

Salt

naor

Tobacco

maku

Sugarcane

clauda

Liquor

dadugo

* Abstract of Mr. H. H. Risloy’s paper read before ihe Anthropological Insti-

tute of London . — Nature for July 31, 1890, p 335.

L L

286 P. N. Bose — ChhatHsgar : notes on its tribes, sects and oastes. [No. 3,

Engmsh or Hindi,

Gondi.

Remarks.

(h) Domesticated ani-

mals &a.

Cow

thali

Calf

paiii

Dog

nai

Cat

hilar

Hindi.

Sheep

bhedal

Corruption of Hindi,

Goat

bakra

Do. Do.

Pip

paddi

Horso

poda

Do. Do.

Elephant

hati

Do. Do.

Camel

hntum

Do. Do.

Cock

wagoti

Ghoghoti (Hislop).

Hen

kar

Egg

mench

Milk

pal

(o) Wild animals

Tiger

pnlial

Leopard

chital

Bear

arjal

Nilgai

dhumoi

Sambar

man

Deer

kodr£

Wild dog

khera nfii

Jackal

kolhial

Corruption of Hindi.

Babbit

malol

Peafowl

mal

(d) Wild and cnl-

tivated trees.

Teak

tekd

Saj

mardi

Dhowra

werma

Mhowa

ida

Bija

bija

Peopiil

gahma

Tendu

tumri

Schara

doudera

Mango

marka

Brinjal

singihapa

(e) Metals, imple-

ments, &o.

Iron

kachi

Copper

tam

Hindi.

Silver

knro

Gold

Bona

Do.

Hatchet

mars

Spear

gorka

Matchlock

banduk

Do.

Sword

talwar

Do.

Bow '

wil

Arrow

kauu

Fort

gar

Battle

ladai

Do.

King

raja

Do.

1890.] P. N. Bose — ChhaiHsgar : notes on its tribes, sects and castes. 287

English or Hindi.

Gondi.

Remarks.

Army

mal

Sport

hawing

Do.

Plough

iiagar

(/) Miscellaneotis.

Barber

man

Do.

Carpenter

badai

Do.

Weaver

mehrd

(Name of a caste.)

Smith

khati

Shepherd

kopa

Village

nar

Hindi.

Pice

paisa

rupea

Rupee

Do.

Kandi

kanda

Do.

Leaf

£ke

Flower

pun gar

Ernit

padi, kaia

Marriage

madmi

Bridegroom

dulah

Bride

dnli

Infant

chhawa

Do.

Boy

chndur

Addressed as Babn,

Girl

tndi

Do. Nnui.

Middle-aged man

reia nun

Middle-aged wo-

man

maju

Old man

seda

Old woman

sedo

Sun

din

Moon

nalench

Star

snkknm

Evening

din udit

Hindi.

Month

mahiana

Do.

God

pen

Goddess

pedi

Witch

dhnki, pasro

Truth

thanka

Falsehood

fandi

The Bhunjiyas.

Distribution. — The Bhunjiyas are found in the south-eastern portion

of the Raipur district, in the Khariar and Bindra Nawagar zamiudaries.

At the census of 1881, they numbered 4,721.

Language. — The language of the Bhunjiyas is curiously like Bengali,

as the following vocabulary will testify :

English

Bhunjiya.

Hair

... kesa.

Head

... muda.

Pace

... mukha.

Rye

... amkhi.

Nose

... nasa.

288 P. N. Bose — Ohhattisgar : notes on its tribes, seats and castes. [No. 3,

English.

lihunjiya.

Thigh

... janu.

Horse

... ghoda.

Dog

... kukura.

Tiger

... bagha.

Bear

... bhalu.

House

... ghara.

Rice (uncooked)

... chala.

Rice (cooked)

... bhata.

Road

... marga.

Sun

... suraj.

Moon

... chandra.

... ami.

You

tumi.

Worship . — The Bhnnjiyas do not appear to have any gods. They

venerate the sun and the moon, and have sthdpands for their ancestors to

whom offerings are made. There is a Pnjari for a certain number of

villages, who corresponds to the Baigd of the Gonds. He is supposed to

possess the power of checking epidemics and the ravages of tigers,

and receives voluntary contributions from the villagers.

Ceremonies, food, ^c . — The marriage ceremony lasts for three days,

and presents are made to the father of the bride as usual. After mar-

riage, the cooking utensils are thrown away. If the wife visits her

father s home she appears to get a very cold reception, at least so it

would seem to a stranger ; for she is not allowed to enter the house, but

has to live outside and cook for herself.

The kitchen, which is invariably detached, is kept scrupulously clean,

ornamented on the outside with red i)aint. There is a sort of voranda

attached where the male members (who are not allowed to enter the

kitchen) partake their meals. The ladies of the household carry their

scruples to such an extent, that should anybody (not a Bhunjiya) even

touch the kitchen, it becomes polluted and must be burnt down ! The

Bhunjiyas never use any metallic vessels, which are considered impure.

The men are allowed to drink liquor and to eat fowls, but they

appear to be very slow about availing themselves at least of the former

privilege. For a most wholesome check is exercised by the fair sex>

which more civilized people would do well to imitate. I am informed

that the ladies of the house who never touch spirits, would not admit

the men into the sleeping apartments if they smelt of liquor, and as

they are forbidden entry into the kitchen, the fate of inebriates must be

a very hard one.

I was told by one informant, that on festive occasions, the invited

1890.] P. N. Bose — Ohhatttsgar : notes on its tribes, sects and castes, 289

guests are given uncooked rice and dal, which they cook separately and

eat. I learnt from another source, however, that on such occasions the

male guests would be allowed to eat together, but not the female. All

the observances of the tribe are evidently meant to preserve great purity

amongst the fair sex.

The dead are buried. A hatchet and vessels for drinking water

are left on the grave.

I am told, curiously enough, that the gots of the Bhunjiyas are

similar to those of the Gonds.

Saonras.

Distribution . — A branch of the great Savara tribe. Like the Bhun-

jiyas the Savai’as are found in the south-eastern portion of the district

of Raijjur. At the last census they numbered 3,849. They are good

cultivators, and not expert at woodcraft like the Bhunjiyas and the

Komars.

Worship.— The Savaras have sthapanas in their houses for Maha-

lachmi to whom offerings of fowls &c. are made in Chaitra. Dulha

Deo also is M'orshipped.

Language . — From their language they appear to he allied to the

Bhunjiyas. A few English words and their equivalents in the Savara

tongue are given below.

Sun

... bela.

Rice

... clial.

Moon

...

.., yon.

Wild boar ...

... baraha

Water

...

... pan.

Pig (domesticate)

•• ghnsra

Bird

... chiri.

Cloth ...

... dlmti.

Tiger

... bagh.

Month

... tund.

Bear

... bhalu.

Tooth

... dant.

Dog

... knkur.

Son ...

... pila.

Cat

... billi.

Daughter

... tngil.

Cow-

... gaya.

Eye

... Ahkh.

Paddy

...

... dban.

Nose

... nak.

Ceremonies . — The young are buried, and the old cremated ; caste

people are fed three days after a death.

Unlike most other tribes iu Chhattisgar, no money present is made

to the father of the bride.

Gots : Khutia, Juria, Jhakar, Majhi, &a.

Komars.

Distrihition . — These are found in the same parts as the Bhunjiyas

and numbered 3,641 at the last census.

Worship . — Dulha Deo, Bhavani, and the Earth, besides Raur

Gosam and Kachna Dhuma, who are represented by stones put up in

jungles are venerated.

290 P. N. Bose — Ghhatttsgar : notes on its tribes, sects and castes. [No. 3,

Vocabulary.

Father

»»«

.. baba.

Foot

...

... pnto6.

Sister

• • •

... bai.

Leg

i.i

...

... redi.

Wife

... mantin.

Hand

...

... putoa pate.

Son

• ••

... uona.

Finger

... dntakha.

Daughter ...

...

... cbcda.

Arm

... dhmut.

Piece

... cbau.

Ear

...

... kana.

Dal

...

... dau.

Nose

...

... nasi.

Wheat

... pit.

Mouth

...

... tomuda.

Bullock

... baila.

Head

... rnnda.

Arrow

... kannda.

Hair

...

... wan.

Bow ...

... dbanu.

Beard

. . . gocb.

Tobacco

... dhungia.

Tiger

.„ bagh.

Wood

... dara.

Leopard

...

... dnrka.

Bird

... litto.

Sambar

...

... jivad.

Dog

... kmcklo.

Boar

...

... baraha.

Cat

...

... bilao.

Sun

...

... snraj.

Iron

... loha.

Moon

... jond.

Thigh

...

... jam.

Give

... jao cbeda.

... diba.

The general term for addressing women is ndgrdin," that for

addressing wife is “jhi.”

Prom this vocabnlary, it will appear, that while certain words are

common to the Bhunjiya and Savai-a dialects, there are others which are

peculiar.

Manners and Customs. — For marriage the bridegroom has to servo

the bride’s father for a certain period (4 years or so) — a custom which

is met with also amongst the Gonds and some other tribes, when the

father of the bridegroom is not in a position to make the needful pre-

sents to the father of the bride. Amongst the Komars, however, there

does not appear to be any alternative. This is probably owing to their

chronic impocuniosity, as they are bad cultivators, worse than the

Gonds, and subsist mainly upon sport and woodcraft.

The men drink, but not the women. As amongst the Bhunjiyas,

greater purity is expected of the women, than of the men. The latter,

for instance, are allowed to partake of food cooked by Gonds, whereas

the former are not.

The young are buried, and the old cremated.

Oots.—Aa in the case of the Bhunjiyas, it is rather strange, that

the names of the gots should be similar to those of the Gonds, from

whom they appear to be radically different in language. Some of the

gots named to me are Neitain, Sori, Markam ^c.

Names of men — Lachman, Jharia, Budhu, Bahadur, ^o.

Names of women. — Nari, Lachini, Dukhdei ^’o.

1890.] P. N. Bose — Ghhattisgar ; notes on its tribes, sects and castes. 291

Baigds (Bhumias).

These are most numerous in the wilds of the Mandla district and

there is only a sprinkling of them in the north-western portion of

Ghhattisgar in the feudatory state of Kawarda. Like the hill Gonds,

they are strongly avei’se to cultivation and prefer living on jungle pro-

duce. In their features, they have not the marked Mongolian characters

which the Gonds have. They shave their head in front ; and the long

back hair is tied in a knot behind. They speak the Chhattisgaiu dialect

in Ghhattisgar.

Dulha Deo is the great god of the Baigas. But Bhavani is also

worshipped. The Baigas are greatly respected by the other tribes and

are sometimes called Bhumias. Some of them are supposed to be gifted

with supernatural powers, especially in checking the ravages of tigers.

The priests of the Gonds (who are themselves Gonds,) are called Baigas.

Hence some confusion has arisen ; and the Baiga tribe in Bilaspur was

probably owing to this reason included amongst the Gonds at the last

census. The tribe, however, is quite distinct physically as well as in

language and other characters.

The essential portion of the marriage ceremony consists (as in the

case of the Gonds and most other tribes) in going round a pole 7 times.

Oots. — Mdrai, Dhurnd ^’O.

The Binjdwdrs.

There is only a sprinkling of these in the eastern portion of

Ghhattisgar. From the fact that Dulha Deo is their principal deity,

they appear to be closely allied to the Baigas.

Gots. — Ldmni, ildnji, Endja, Lden 8fc.

Kanwdrs.

The Kanwars claim descent from the Kshatriyas, and worship the

Jaghraphaud, whom they consider their chief deity. But they also

appear to recognize Dulha Deo, the great god of the Baigas, and Budha

Deo, the great god of the Gonds. The dead are also buried, an essen-

tially non-Hindu practice. In fact, the Kanwars combine in themselves

partly aboriginal and partly Hindu characters.

Ceremonies . — Five days after a birth, the caste men are fed. At

marriage, the bride and bridegroom, both anointed with oil and tui'meric

go round a pole 7 times at the bride’s as well as at the bridegroom’s.

The bridegroom puts on the holy thread at the marriage ceremony.

When parents die, the head is shaved clean, and after 5 days caste-

men are fed : on the death of other relations, the head is only partly

shaved.

With regard to food and drink, the Kanwars, at least professedly,

202 P. N. Bose — Ohhattisgar : notes on its tribes, sects and castes. [No. 3,

are strictly Hindu, fowls and pigs as well as intoxicating liquors being

prohibited.

Gots. — Bag-dehria, Dhanktd, Khanrddhar, Banjdri ^o.

The Hdlvds.

Mr. Hislop classes tbe Halvas with Gonds.* Following him,

Mr. Shorring does the same ; but the latter has them also amongst non-

aboriginal tribes.t Their affinities are doubtful, but, whatever they

may be, I doubt the kinship of the Halvds to the Gonds.

The Halvas are an agricultural tribe fouud in the southern portion

of the Raipur district. They speak the Chhattisgari dialect and profess

to have come from Bastar. Their chief deity is Kanbdlin who is

worshipped with sacrifices of goats &c. The chief reasons which lead me

to think that they are not Gonds, are (1) the fact, that they do not vene-

rate the Budha Deo, which even the most Hinduised Gonds do ; and (2)

the fact, that tbe gots of the Halvas are quite distinct from those of the

Gonds.

In the Central Provinces Gazetteer,! the Halvas are said “ to gain

their living chiefly by distilling spirits, and worship a pantheon of glori-

fied distillers, at the head of whom is Bahadur Ralal. This statement

has also been quoted by Sherring. But, there must be some confusion,

as I have not come across a single Halva who earns his living in the way

represented here ; nor are the Halvas aware of any members of their

caste doing so anywhere.

Except on occasions of marriage and similar festivities, they profess

to abstain from drinking.

The dead are buried.

Gots ; Mahla, Rant, Pdtae ^c.

Chdmdr {Satndmi Sect).

The chamars form the largest caste in Ohhattisgar, numbering

248,429 in the Raipur, and 95,020 in the Bilaspur district, that is to say

they form about 12 per cent, of the total population of these districts

which is estimated at 3 millions.

The chamars, except a few to be mentioned later on, all belong to

the Satnami sect. They are a fine, sturdy race of agriculturists,

rather tenacious of their rights, and, as they are united, quite capable

of holding their own against the Hindus who look down upon them

with great contempt. They also sometimes call themselves Rai Dasis

after Ram Das, “ a chamar reformer and disciple of Ramanand who

• Op oifc., Vol. II, p. 147.

t Op cit., Vol. II, p. 108.

J Op oit., pp. 221-122.

1890.] P. N. Bose — ChhatHsgar : notes on its tribes, sects and castes. 293

lived in the 15th century ; the modern Satnami creed is a revival of the

doctrines of Ram Das preached by Ghasi Das in the early part of the

present century.”* Ghasi Das, an unlettered but thoughtful chamar,

was deeply impressed with the degraded condition of his community,

who wei'e strongly addicted to drink and other vicious habits. He

gradually acquired considerable influence by his wisdom and high moral

character, and gathered round him a handful of devoted followers. One

morning he collected them, and telling them to assemble all the eba-

mars at a particular spot after six months, himself retired behind the

hills in the south-eastern portion of Chbattisgar to meditate and hold

communion with God. On the appointed day a large concourse of the

Chhattisgari chamars was brought together to receive God’s word from

Ghasi Das. The reformer slowly appeared with the nsing sun and gave

them the message ; which was to the effect, that there is only one true

God (the Sat Nfim), that all men are equal, that the idols of the

Hindus are false, and that meat, intoxicating liquors, and smoking are

interdicted. The assembled chamars received the message with great

enthusiasm and the Satndmi sect was established. Ghasi Das became

their Guru or Primate and declared the office to be hereditary.

The chamars gradually found out, that it was hard work abstaining

from all the good things of the world, and those who wished to indulge

in smoking, formed themselves itito a sub-sect called Chungid. A chimgi

is a leaf (preferably that of Palas, 7?«tea/ro»dosu) rolled iuto the form

of a pipe in which tobacco is smoked : hence the name of the sub-sect.

The Ghttngias, however, appear to have unrestricted social intercourse

with the more orthodox members of the community.

The dissemination of the Satnami doctrines infused new life into

the chaniflrs, and they rose to positions of comparative influence and

respectability, which apparently made them an eye-sore to their Hindu

neighbours, to whom the very name of chdmdr is a byword for all that

is degraded. Besides, the protest of the Satnamis against the idolatrous

practices of the Hindus aggravated the enmity of the latter. Several

attempts were, I am told, made against the life of Ghasi Diis, but none

succeeded. But, his son and succsssor Balak Das was murdered in 1860.

Persecution to any serious extent is of course impossible under British

rule, but affrays between the Hindus and the Satnamis, now and then

occur. Where the latter are in the minority, the former, I am informed

would not allow the guru of the latter to ride on an elephant and go in

procession through their villages.

The guru goes on tour in great state, with elephants, camels, and

u M

* Hunter’s Gazetteer, Vol. XI, p, 372.

294 P. N. Bose — Chhatttsgar : notes on its tribes, sects and castes. [No. 3,

a lai’ge following. The name of the pi-esent gnru is Agar Das. The

Satniimis prostrate themselves before him and give him presents accord-

ing to their means. He has his deputies called Bhandaris scattered all

over the country, who collect his dues ; sometimes, villages are farmed

out to them at fixed amounts. The Bhandaris represent the guru in

all social ceremonies. It is said that the bride associates with the

guru or his representative before entering her husband’s home. But

the chdmiirs stoutly deny this, and assert it to be a calumny invented by

their Hindu enemies. It is difficult to get at the truth in this matter :

the bride appears to be presented before the guru or his deputy, and

she has to make a present to this functionary.

The Hindus assert that the Satnamis do not act up to their doc-

trines. There are, of course orthodox and heterodox people amongst

all castes, and some Satnamis certainly do not abstain from meat.

The Satnamis salute by bowing low, lifting up their left leg, and

exclaiming ‘ Sat Nam, Sat Nam ! Their worship consists in exclaim-

ing these sacred words at sunrise and sunset. [ “ Sat Ndm ” means

‘ the right or true name,’ i. e., the true god.]

The dead are buried. Relations are fed on the third, fifth, tenth

or fifteenth day.

The Satnamis do not observe any class distinctions amongst them-

selves and are a very compact body.

Gots : Kusaria, Bhatbahari, Banjara, Jarkaria, Aril, &c.

Ohdmdr (Muchi.)

The Satnami chamars have no intercourse with those who prepare

hides or work in leather. As in other parts, carcasses of animals con-

tribute to the food of the Muchis.

Worship Dulha Deo once in two or three years with offerings of

rice, (fco.

Kabirjianthis.

These are followers of Kabir, a disciple of the reformer Ramanand,

who preached in Northern India in the fifteenth century. The doctrines

of the Kabirpanthis are similar to those of the Satn&mis : like the latter

they are enjoined to abstain from flesh food and spirituous drink, to

observe no caste distinctions and not to worship idols. Both forms of

faith are protests against the idolatry and caste-system of the Hindus

on the one hand, and the vicious habits of the aborigines on the other.

There is,_however, one point of essential difference. Satnamism forci-

bly enjoins belief in one God, whereas Kabirpanthism does not do so.

Indeed, beyond the guru, and the ordinary village deities like Thakur

Deo, and the goddess of small-pox, I am not aware if the Kabirpanthis

1890.] P. N. Bose — Chhattlsyar : votes on its tribes, sects and castes. 295

have any other object of worship. All the Kabirpanthis I questioned

did not certainly declare their belief in one God, as the Satnatnis in-

variably did.

Kabirisiu notwithstanding its anti-Hindu tenets is not in such

bad repute amongst the Hindus as Satnamism is. This is probably due

to the fact, that the latter is profosssd by chamars only, whereas the

former counts amongst its followers many Hindus, not excepting even

Brahmans and Rajputs. The Paukas form the greater majority of the

Kabirpanthis of Chhattisgar ; I have not met a single Paukd who is not

a Kabirpanthi. The Gandas, Telis, Marax’s, Kunbis, &c., contribute

large numbers, the Telis especially. In these cases, those who become

Kabirpanthis are not excommunicated, but continue to live with their

caste people : for instance, a Teli’s becoming a Kabirpanthi would not

interfere with his marrying into a non-Kabirpanthi Teli family. The

Brahmans and Rajputs, on becoming Kabirpanthis, are renounced by their

castes. Their number, however, is small and they are amply compen-

sated by the bestowal on them of all the fat posts of the order.

Though the Satndmis and the Kabirpanthis equally profess disre-

gard for caste distinctions, the latter do not cari’y their disregax’d into

practice, or do so to a limited extent. Though Kabir, the founder of

the sect, preached the equality of all men and had Muhammadan as well

as Hindu folloxvers, I have not come across a single Muhammadan mem-

ber of the order in Chhattisgar ; and it is certain that a chamar will

not now be admitted. The Kabirpanthis I have met, usually obsei-ve

caste restrictions ; a Teli Kabirpanthi, for instance, would not eat food

cooked by a Pauka belonging to the same order.

The ceremony of conversion is very simple, consisting in blowing the

mantra into the ear of the convert, and placing a necklace of wooden

beads round his neck.

The constitution of the order is similar to that of the Satnami sect.

Thei’e is a guru who is venerated, woi’shipped 1 should say. The guru

lives at Kawarda, the capital of a feudatory state of the same name, iu

the noi'th-westei’n portion of Chhattisgar. Like the Satnami guru he

ooca.sionally goes out on tour in great pomp. Ho has got his deputies

called Bhandai’is and Mohants dispei'sed all over the country, who make

converts, collect conti’ibutions, and officiate at social cei'emonies.

The dead are buried. A grave is dug, aud the corpse laid in it with

the head to the north, and a Mohant or, iu his absence, some cldei'ly Kabir-

panthi blows into its ears some sacred names, and pours into its mouth

some cocoanut oil, after which eveiy member of the party with his back

to the grave, throws a handful of soil into it, then he turns towards the

grave and fills it up. Those who can afford rai,se a memorial over it.

296 P. N. Bose — Ohhattisgar : notes on its tribes, sects and castes, [No. 3,

After tliree days the head is shaved entirely by near, and partly by re-

mote, relations. The kinsfolk assemble at the house of the deceased

and squatting round a raised dais (called chaufca) sing sacred songs.

The Man Bhdu Sect.

This sect is similar to the Kabirpanthi and Satnami sects, in that

they all abstain from flesh and spirituous di'itik and disregard caste.

The Miiu Bhdus believe in Vishnu, and the Bhagavadgita is their sacred

book. They are, in fact, Vaishnavas. There are monks and nuns who

are vowed to celibacy ; but the larger number are Grihasthas, i. e., house-

holders. The followers of the sect are most numerous in Berar. In

Ohhattisgar there are not many, and those I met are all householders.

The Katias (a weaver caste) appear to have been converted en masse ;

there are also followers of Man Bhau amongst the Telis, Kunbis, &c.

I was told, that their guru lives at some place near Eamtek in the dis-

trict of Nagpur. The process of conversion is very simple, consisting in

blowing the mantra into the ear of the person who desires to be initiated.

In Ohhattisgar, Brahmans are respected by the Man Bhdus, and I

did not notice any ill-feeling between the two which is said to exist in

Berar.*

Kunhi.

An essentially agricultural class, allied to the next caste the Kur-

mi. In the last census returns the number of the latter for the dis-

tricts of Raipur and Bilaspur is given as 99,620. But the Kunbi is not

separately mentioned, and must be included in this number.

A good many of the Kunbis belong to the Man Bhau sect just de-

scribed. They worship Vishnu, abstain from flesh food and intoxicating

liquors, and bury their dead. The others worship Mahddeo, eat goat’s

flesh and flsh, and practise cremation. The two classes can intermarry

if they belong to the same clan.

There are two clans, — 1, the Jharid ; 2, Puroli, the former being,

as the name signifies, restricted to the jungles, and the latter to the

plain country. The division is evidently due to habitat. The two clans

do not intermarry.

Those who practise cremation preserve a few bones, and, in the

case of the old and W'ell to do, take them to some sacred place and

deposit them there. Bones are so deposited in the Mahdnadi at Rajim,

and in a stream called the Narbada near Chuikhaddn.

Caste men are fed 10 days after death.

Kurmi.

Allied to the Kunbi.

Gots: Charndha, Manaha, Singror, Pdtaria.

* (gazetteer of Barar, quoted by Sherring, op, cit. Vol. II, p. 164.

1890.] P. N. Bose — Chhattisgar : notes on Us tribes, sects and castes. 297

Tell.

A larpe agricultural and trading caste numbering at the last census

203,503 in Raipur, and 61,324 in Bilaspur.

The Telia are divided into five clans, viz ., —

I. Garbiiria— those who have came from Garba, Mandla.

II. Kanojia — those who have come from Kauoj.

III. Jharia — those who live in the jungles.

IV. Ekbanhias.

V. Halids — Distillers.

The Garbarias are divided into 32 gets : Boir, Bagh, Sanichara,

Hirwani &c.

Gots of the Kanojia Telia : Sonsat, Sirsat, Souger, Jomkatar, &c.

Gots of Jharids : Atbhdid, &c.

Ahir.

Also called Rant and Gaira. Number at the last Census in Raipur

141,983; in Bilaspur, 85,546. Shepherds, servants, cultivators.

Worship Dulha Deo, Budha Doo, &c. The Ahirs have a great

festival about Dewali time, when they go about dancing and singing,

richly bedecked with strings of cowri shells.

They are divided into three clans based I believe, on habitat :

I. Jharia — those who live in the jungles.

II. Kusurid.

III. Kanojia — those who are said to have come from Kanoj.

Gots of the Kusurids ; Amaddr, Baghwa, Markam, &c.

Kaldr.

The Kalars are a rather numerous class, and met with throughout

Chhattisgar as distillers, traders and cultivators. They appear to

derive their name from ‘ kal ’ which is Gondi for liquor, distilling being

their main occupation. At the last census they numbered 20,307, in

the Raipur district.

Worship. — The chief deities are Dulhd Deo, Ratma, the latter being

represented by a flat piece of gold or silver. One informant told me that

Bhagavdn is the only pdklcd god they worship, the others being what he

quaintly expressed as hdtchd. In the southern portion of Chhattisgar,

Bdhddur Kalaria and her son Sasan Chdbari are worshipped in the Holi

time. They wore evidently very successful distillers, and lived at Sorar

and Gurur, where the remains of their distilleries are still said to be

preserved.

Subdivision. — The Chhattisgari Kalars are subdivided into two

classes :

I. Darsena.

298 P. N. Bose — GhJiattingar : notes on its tribes, sects and castes. [No. 3,

II. Gajhliatid (junprly Kalars).

The Darsoua are further subdivided into the Chhota aud the Bara

Darsena, of whom the latter are said to abstain from liquors.

Some of the Kalars belong to the Kabirpanthi sect.

The dead are buried with the head towards the north.

Gots : Noora, Nag, Dhurna, Sonwani, &o.

Mdra/r.

Called also Patel and Mali. At the last Census numbered 35,096

in Raipur, and 24, 541 in Bilaspur. Gai-deners and cultivators.

The head of the Marars is usually shaven in front in the form of a

semicircle. The hair is kept long and tied behind in a knot.

They do not appear to have any special objects of worship except

their ancestors, to whom they ofier horn.

The Bastariii Marars, who appear to be of Gond origin, and with

whom the other Marars have no social intercourse, worship the Gond

gods, Budha Deo, and Dulha Deo.

There is no special ceremony for marriage, beyond that kinsfolk are

feasted at the time. The bride comes to the house of the bridegroom

with her relations and stops there for five days. One wife only is

allowed.

Fish is oaten ; but meat and intoxicating liquor are prohibited.

Some Makars become Kabirpanthis, when they are said to abstain from

fish also.

PauM.

With the next named caste number 35,128 in Raipur. They earn

their livelihood as watchmen and weavers, and make but indifferent

cultivators.

They all profess to belong to the Kabirpanthi sect.

Odudd.

Closely allied to the Pauk^, and follow the same professions.

A good many become Kabirpanthis. These have no social inter-

course with the Sakat (Sakta) Gaudas, whose chief deity is Dulhd Deo.

There are three clans: (1) Bajania, those who play on tomtoms

&c:, (2) Moharia (3) Bastaria.

Banjdrd.

An adventurous class of traders. Before the opening up of the

railway, the Banjaras used to carry on a roaring trade. Even now

strings of Banjara pack-bullocks are to be met on the higiiways leading

from Chhattisgar towards, Mandla, and Jabalpur. The Banjaras are an

essentially nomadic tribe, scarcely evqr settling down at any place for

1890.] P. N. Bose — Chhatttsgar : notes on its tribes, sects and castes. 299

a considerable time. They are, however, now taking to agriculture at

places, as their hereditary occupation does not any longer pay, as it used

to do a few years ago.

At the last Census, the Banjaras numbered 8,518 in the Raipur

district. They worship Banjari, a goddess represented by a piece of stone

daubed with vermilion during Dewali. No priests are required except

at marriage, when the services of a Brdhman are put into requisition.

The Banjaras, I am told, make converts of Gonds and other tribes.

For some time before, and during the Holi festival, the Banjard women,

old and young, in gala di'ess, go about in batches from house to house, and

village to village, dancing and singing, expecting, of course, presents of

money or grain.

The women put on a large peculiar, conical bonnet, by which they

may be easily recognised.

The Banjaras are divided into 18 Gots of which I could get names

for ten only. Bhuktia, Urtia (Bartia ?), Rauria (or Lauria), Jhai’bola,

Trie, Kent, Korra, Palthid, Mur, Badant.

Keot or Kewdt.

Numerous in the plain country ; at the last Census their number

for the districts of Raipur and Bilaspur is given as 85,690. Fishermen,

cultivators. Chief god — Devi or Durga (with four hands). They eat

pork.

Bhm.

Allied to Keot, and very likely included in it at the last Census, as I

do not find it separately mentioned.

Mehrd.

A large class, numbering 26,796, in the Raipur districts at the last

Census. The Mehras act as kotwals (watchmen) of villages in the

western portion of Chhattisgar. They also follow agricultural and other

occupations such as weaving.

Worship NSrdyana, and Mahadeo. Some are followers of Mdnbhdu.

There is one class of Mehras calling themselves Beid who worship

Bhagavdn or Sdrajnardyana, and are said to abstain from beef and in-

toxicating drinks. They have no intercourse with the other Mehrd

who will eat anything they can get hold of, carrion not excepted and

who are considered very low in the estimation of the Hindus .

The dead are buried with the head to the north. Some selected spot

in the house is consecrated to the dead. Caste people are fed three

days after death.

Kdtia.

A small caste of weavers. They are mostly followers of Manbhau.

The dead are buried.

300 P.N.Bose — Chhattisgar ; notes on its tribes, sects ^ castes. [No. 3-4, 1890.]

Koshfd.

A rather large class. Mostly weavers. At the last Census they

numbered 17,433, in the district of Raipur.

Gods Dulha Deo, Ratmdi (represented by a flat piece of gold or

silver, also worshipped by the Kalars).

There are two subdivisions (1) Chhattisgari, (2) Mahratti. The

former must have been long settled in Chhattisgar, and the latter must

be newcomers. The two clans have no social intercourse with each

other.

Burial and cremation are both in vogue.

INDEX

JOURNAL, ASIATIC SOCIETY OF BENGAL, Vol. LIX, Part I,

FOR 1890 .

A HIR, p. 297.

Andul Rajas, p. 56.

Arya Tara, Tibetan deity, pp. 53, 54.

Asrama, a monastic title, pp. 55.

B ACT RIAN coins, p. 170.

Badarikasrama, p. 55.

Baigas, p. 291.

Bangabda or Bengali era, p. 55.

Banjara, p. 298.

Barbakpnr, a Manza, pp. 55, 57.

Bh&rati, ascetics, p. 56.

Bhot Bagan, Buddhist Monastery at, pp.

50, 52, 73.

Bhot Gosain or Mahanta, p. 52.

Bhni, p. 299.

Bhumias, see Baigas.

Bhnnjiyas, p. 287.

Binjawars, p. 291.

Biswa, a measure, p. 65.

Bogle, George, pp. 63, 64, 66.

Bose, P. N., notes on the tribes, sects

and castes of Chattisgarh, p. 269.

Boro, a parganah in Bengal, p. 65.

ChAMAR, pp. 292, 294.

Chattisgarh, pp. 1, 269 j grammar of pp.

1 , 101 .

tribes, sects and

castes of, p. 269.

Chandhari, p. 67.

Chhiyattara Manwantara, p. 59.

Coins, copper, of Siiri Dynasty, pp. 154,

177.

, silver, of do, p. 173.

, Roman, p. 170.

, Bactrian, pp. 170, 184.

— , Venetian, p. 170.

, Indo-Scythian, p. 170.

, Gupta, pp. 171, 172, 179.

Coins, Valabhi, p. 171.

■ , Rathor, p. 172.

, Chandel, p. 172.

, Bengal, p. 173.

, unique, of Jalaluddfn, p. 173.

— , of Nddir Shah, p. 177.

, of Shdh ’Alam I, p. 178.

, of Tnghlaq I, p. 178.

, punch-marked, 181.

Danda, a measure, p. 55.

Dandi ascetics, p. 87.

Daianami, or ten monastic orders, pp.

65, 87.

Deb Rajd, pp. 59, 60, 64.

Deh Terria, see Deb Raja.

F AMINE, great, in Bengal, p. 69.

Eolk-tales, p. 135.

AUpTAN family of languages, p, 1.

Gaur Das Bysaok, note on a Buddhist

monastery at Shot Bagan, p. 50.

Ghnsari, Buddhist monastery near, p. 60.

, a Mauza, p. 56.

Gir or Giri, a sect of ascetics, pp. 66, 66.

— Pdran, pp. 50, 55, 68.

— Daljit, pp. 54, 88, 91, 92.

— Gmrao, pp. 55, 92.

— Ananda, p. 66.

— . Bilas, p. 92.

— , Kdli, p. 92.

Gonds, p. 276.

Gosain, meaning of, p. 62.

Grammar of the Chattisgarhi dialect,

pp, 1, 101.

Govardhana matha, p. 56.

Grierson, G. A., Translation of Chhat-

tisgaphi Grammar, pp. 1, 101.

Gupta coins, pp. 171, 172, 179.

Gaudd, p. 298,

302

Index.

Halvas, p. 292.

Uastanialuka, p. 55.

Hir&lal Kavyopadhyiya, a Grammar of

the dialect of Clihattisgnrh, pp. I, 101.

Hoernle, Ur. A. F. Kudolf, copper coins

of the Suri Uyuasty, p. 154.

, Dr. A. F. Rudolf, notes on

certain Indo-Sassanian ouius found in

Marwara, p- 1(>8-

on some new or rare Hindi

and Muhammadan coins, No. II, p. 169.

InDO-SCYTUIAN coins, p. 170.

Inscription, in Rhot BSgan, p. 54.

Islam Shah, copper coins of. p. 162.

jALALUDUrN, unique gold coin of,

p, 173.

Jannatu-l-bilad, p. 57.

Jyosi Math, pp. 55, 87.

K.ABl'RPANTHrs, p. 294.

Kalar, p. 297.

Kanwars, p. 291.

Katiu, p. 299.

Kaupina, p. 87.

Keot or Rowat, p. 299.

Komars, p. 289.

Koshtii, p. 300.

Kuch Behar, pp. 60, 63.

Knnbi, p. 296.

Kurmi, p. 296.

XADMAPADA, p. 65.

Paikan, a parganah in Bengal, p. 65.

Parvata, ascetics, p. 56.

Passport, Tibetan, pp. 65, 87, 99.

Fanka, p. 298.

Persian sanads. p. 55.

Prithivi Nirayan, Gorkha chief, p. 59.

Proverbs, p. 14.

Puran Gir Gosain, biography of, p. 50.

Puri, ascetics, p. 56.

Riddles, p. ii8.

Roman coins, p. 170.

SaGARA, ascetics, p. 66.

Samadhi-stambha, p. 53.

Samaja Guhya, p. 64.

S'ambhal, a fabulous city, p. 70.

Sambhara Chakra, p. 54.

Sanads, four, in Persian, pp. 55, 72, 94.

S'ankariohdrya, pp. 55, 89.

Sanyasi, p. 62.

Saonras, p. 289.

Sarada Math, pp. 65, 56.

Sarasvati, ascetics, p. 56.

Sarkar Satgaon, p. 57.

8atn5mis, p. 292.

Shah 'Alam T, rupee of, p. 178.

Sher Shah, copper coins of, pp. 164, 156.

S'ringa Giri Matha, pp. 55, 56.

Suri Dynasty, copper coins of, p. 154.

Symbols on punch-marked coins, pp. 181,

LaNTSHAN characters, p. 94.

Lha-Khang, p. 62.

]\IaHAKALA Bhairava, p. 54.

Mahant, Puran Gir, pp. 60, 55.

, Daljit Gir, p, 54.

, Omrdo Gir, p. 55.

Man Bhan sect, p. 296.

Marar, p. 298.

Math, a monastery or monastic order,

pp. 52, 55.

Mehra, p. 299.

Muohi, p. 294.

Mnljammad Shah, copper coins of,

p. 167.

Mukhtiydrkar, p. 54.

Mutajaddi, p. 67.

r|i

J. ARA, see Arya Tard.

Tashi Lama, pp. 57, 58, 99.

, his seal, p. 95.

Tell, p. 297.

Theobald, W., punch-marked coins of

Hindustan, p. 181.

Tibetan MSS., p. 50.

deities, p. 53.

style of architecture, p. 50.

passport, pp. 56, 87, 99.

Tirtha, a monastic title, p. 65.

Tughlaq I, gold coin of, p. 178.

Turner, Captain, pp. 63, 67, 88.

Vajra Bhrdknti, p. 64.

Valabhi coins, p. 171,

Venetian coins, p. 170.

ADIR shah, rupee of, p. 177.

ARREN HASTINGS, pp. 60, 66.

JOURNAL, AS. SOC., BENG., VOL. LIX, PT. I, 1890.

Plate I.

Journal, As. Soc., Ge

PLATE II.

'W'

COPP£/t com Of THE sup! DYmSTy.

Ci^K^fyoi^.Heh^Tjft Brct^ie^T's.

Nnal, As. Soc„ Bengal, Vol. LIX, Pt. 1, 1890.

PLATE li.

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