The Coinage of the Gupta Empire and its Imitations c25: Errata
The Coinage of the Gupta Empire and its Imitations c25
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Errata
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( See also pp. 357-9 of the Corrigenda )
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| Page | Line | For | Read |
| 3 | 4 | A King | Some hold that a king |
| 10 | 35 | Kumāragupta III | Kumāragupta |
| 23 | 7 | Viṣṇu | Chakrapurusha |
| 29 | 25 | convincin | convincing |
| 33 | Folio line | II | III |
| 55 | 19 | Add'Pl. XXIII. 49' | at the end of the line. |
| 59 | 8 | Samudragupta | Samudra |
| 91 | Read this chapter after the next. | | |
| 111 | 11 | Add 'Pl. XXI. 13' | at the end of the line. |
| 118 | 7 | raṇ ejayati | raṇe jayati |
| 118 | 19 | jayati | jayati (Pl. XXIV. 1) |
| 121 | 37 | Addenda | Appendix II, p. 344 |
| 121 | 37 | Plate XIX | Plate XIX. 8 |
| 122 | 34 | Pl. VII. 1 | Pl. III. 11 |
| 134 | 12 | Pta | Pta- |
| 134 | 20 | Rupa | Rūpa |
| 137 | 4 | vereity | variety |
| 140 | 10 | Coims | Coins |
| 141 | 14 | 66 | 4 |
| 140 | 11 | Pl. VI | Pl. IV |
| 149 | Folio | type | types |
| 162 | 29 | J.B.B.R.S. | J.B.O.R.S. |
| 168 | 10 | Kumāraḥ | Kumāraḥ(Pl. XXIII.42) |
| 170 | 6 | dhoti | dhoti, and holding. |
| 175 | 27 | unlikely | not unlikely. |
| 178 | 6 | Add at the end of the line, Pl. XXIV. 57 | |
| 181 | 18 | Add at the end of the line, with low back. | |
| 182 | 7 | Pl. XXIV. 1 | B.H., Pl. XXIV. 1 |
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| 182 | 24 | hand | hand and sword in the r. |
| 187 | 26 | reclining on | reclining on l. |
| 203 | 6 | Kartikeya | Kārtikeya |
| 208 | 27 | 67 | 76 |
| 211 | 15 | Drop śrī at the end of the line. | |
| 228 | 13 | Class IV | Class V |
| 230 | 30 | Class VI | Class V |
| 232 | 4 | Class VII | Class VI |
| 233 | 1 | Class VIII | Class VII |
| 254 | 9 | Add at the end of the line ‘and Parama (bhāgavata-śrī)-Skandagupta in var. C’ | |
| 264 | 10 | weight not known | weight, 141.22 grains |
| 267 | 4 | Bhitari seal | Bhitari and Nālandā seals. |
| 268 | 7 | No. 10 | No. 9 |
| 279 | 15 | to | to l. |
| 282 | 26 | legend | legend, Para ... śrī-dvādaśādityaḥ. |
| 282 | 30 | Add ‘Pl. XXI. 27’ at the end of the | |
| Pl. XIV | 3 | Horseman (?) | Horseman |
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Some Coins of Predecessors; (1-7); Chandragupta I; (8-13); Samudragupta; Standard type (14-15).
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Samudragupta; Standard (1-11); Archer (12-14) and Battle-axe (16-17) types.
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Samudragupta; Battle-axe (1-5), Aśvamedha (6-12), Tiger-slayer (13-14) and Lyrist (15-17) types.
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1] [Figure: 2] [Figure: 3] [Figure: 4] [Figure: 5
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6] [Figure: 7] [Figure: 8] [Figure: 9] [Figure: 10
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11] [Figure: 12] [Figure: 13] [Figure: 14] [Figure: 15
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Kācha; (1-5); Chandragupta II; Archer type (6-15).
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Chandragupta II : Archer type (1-17).
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Chandragupta II : Lion-slayer type (1-15).
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Chandragupta II : Lion-slayer (1-10) and Horseman (11-15) types.
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Chandragupta II : Horseman (1-5) and Chhatra (6-15) types.
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Chandragupta II: Couch (1-5), King-and-Queen (6), Archer (7) and Chakravikrama (8-9) types. Kumāragupta I: Archer type (10-14)
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Kumāragupta I: Archer (1-10) and Horseman (11-15) types.
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Kumāragupta I: Horseman (1-13) and Swordsman (14-15) types.
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Kumāragupta I: Lion-slayer (1-10), Tiger-slayer (11-13) and Elephant-rider (14-15) types.
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Kumāragupta I: Elephant-rider-Lion-slayer (1-2), Rhinoceros-slayer (3-6), As'vamedha (7-10), Kārtikeya (11-14) and Chhatra (15) types.
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Kumāragupta I : Apratigha (1-3), King-and-Queen (4), Lyrist (5) and Garuda ? (6-7) types; Skandagupta : Archer (9-11), King-and-Queen (12-13) and Horseman ? (15) types; Ghaṭotkachagupta : (16)
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THE APOCALYPSE
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The vision of the Apocalypse is the vision of the end of the world, the final judgment, and the establishment of the kingdom of God. It is a vision that has haunted the human imagination for centuries, inspiring both hope and terror. In the Christian tradition, the Apocalypse is associated with the return of Christ, the resurrection of the dead, and the ultimate triumph of good over evil. Yet, the imagery of the Apocalypse is not limited to Christian theology; it is a universal theme, found in many cultures and religions, reflecting our deepest anxieties about the future and our desire for ultimate meaning.
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The apocalyptic literature of the ancient world, particularly the Jewish and early Christian writings, provides a rich tapestry of symbols and metaphors. The beast, the dragon, the four horsemen, the new Jerusalem—these are not merely literary devices; they are expressions of a profound spiritual reality. They speak to the struggle between light and darkness, between the forces of chaos and the forces of order. They remind us that history is not a random sequence of events, but a purposeful journey towards a final destination.
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In the modern era, the concept of the Apocalypse has been secularized, often interpreted in terms of environmental catastrophe, nuclear war, or technological collapse. While these interpretations may lack the theological depth of the ancient visions, they share the same underlying concern: the fear of an irreversible end, a final reckoning. Whether viewed through a religious or a secular lens, the Apocalypse remains a powerful symbol of our vulnerability and our hope for redemption. It challenges us to confront the fragility of our existence and to consider the ultimate purpose of our lives.
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Narasimhagupta (1-2), Kumāragupta II (3-7), Budhagupta (8-11), Viṣṇugupta (12), Vainyagupta (13) and Prakāś'āditya (14-15).
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Chandragupta II : Silver (1-7) and copper (8-19) coins; Rāmagupta : Copper coins (20-21).
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