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The Coinage of the Gupta Empire and its Imitations c9.s4: Aśvamedha Type

The Coinage of the Gupta Empire and its Imitations c9.s4

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Aśvamedha Type

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(To celebrate his memorable victories in Northern and Southern India, Samudragupta performed an Aśvamedha sacrifice, probably late in his reign. He took particular pride in the revival of this ritual and it is no wonder that he should have issued gold coins to commemorate this event in a fairly extensive quantity.¹ The coins of this type are fairly numerous. The British Museum, the Ashmolean Museum, the Indian Museum and the Lucknow Museum possess seven, three, two and five pieces of this type repectively; *B. M. C.*, *G.D.* refers to six more. The Bayana hoard contained twenty Aśvamedha coins.

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¹ He appears to have later adopted the Aśvamedha device for his seal also. Rapson is probably right in ascribing to Samudragupta the clay seal in the British Museum, which shows a horse tied to a post in the upper half and has the legend Parākrama in the lower half; *J. R. A. S.*, 1901. p. 102, Pl. 3.

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The coins of the Aśvamedha type vary in size from .75" to .9" and in weight from 112.5 grains to 119 grains. The average weight of a normal coin is 115 in some cases and 118 in others. They have been found from Patna to Saharanpur.

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The obverse design of the Aśvamedha type shows the sacrificial horse standing before a decorated *yūpa* (sacrificial post) enclosed within a platform; a penon is flying over it from the top of the *yūpa*. The reverse shows the crowned queen standing on a circular pearl-bordered mat,² with *chouri* in r. hand and towel in l. There is a spear-like object in her front.

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² On some coins *e. g.* Pl. III. 6. it looks like a lotus, but it is probably a mat with a lotus design.

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The Aśvamedha coins are among the best specimens of the numismatic art of ancient India. The horse on the obverse looks noble and graceful and seems to be resigned to its impending doom. The figure of the queen is slim and graceful; her attitude is one of alertness, as befits her role in the sacrifice. Obviously the best artists were selected to cut the dies and they were fully conscious of the importance of the event they were called upon to commemorate on the imperial coins.

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The horse on all the coins is uncaparisoned. In rare cases, however, a strap is shown round its neck (Pl. III. 8). On some specimens (Pl. III. 11-12) beads are pleated into its mane; this was in accordance with the directions of the sacred texts which require a hundred golden beads to be strung on the head in the mane and in the tail of the doomed horse.¹ The coins, however, nowhere show the beads strung in the tail. In addition to the beads strung in the mane, some coins show a string of beads a little above the back of the horse (Pl. III. 7, 9, 10). Probably it is merely a decorative motif, suggested no doubt by the pleating of the horse’s hair by beads enjoined in the Vedic texts.

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¹ अभ्रश्यमानान्मणीन्सौवर्णानिकशतमेकशतं केशपुच्छेषु श्रावयन्ति भूर्भुवः स्वरिति । *Kātyāyana Śr. Sū.* 23. 8. The commentator adds:—भूरिति महिषी अश्वस्य शिरोरomesु भुव इति वावाता ग्रीवारomesु स्वरिति परिवृक्ता पुच्छromesु ।

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Every coin shows the letter *si* under the standing horse; it is obviously an abbreviation of the word *siddham*. The platform on which the horse is shown as standing is the *vedi* or altar; the base of the *yūpa* (sacrificial post) to which it was tied, is usually seen partly within the altar and partly outside it. The *Taittirīya Saṃhitā* (VI. 6. 4.) states that if the *yūpa* was fixed entirely within the *vedi*, the sacrificer will win only the world of gods, if it was completely outside the *vedi*, he will win the world of men, but that if it was partly within and partly outside the *vedi*, the sacrificer will win both the worlds. The mintmasters were obviously anxious that the emperor should win both the worlds; hence they have usually shown the *yūpa* as partly within and partly outside the *vedi*. In a few cases, owing obviously to artistic considerations, they have shown the *yūpa* as connected with the *vedi* by a perpendicular line (Pl. III. 10). On some rare coins there appears to be a low pedestal above the platform of the *vedi* (Pl. III. 12). Mr. Allan is inclined to think that this object may be the slab of gold on which the *hotṛ* sat.² One however fails to understand why it should be shown as placed under the horse. The nature of this pedestal is still a mystery.

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² *B. M. C., G. D.*, p. lxxvii.

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In their representation of the *yūpa*, the Gupta engravers were moved partly by artistic considerations and partly by a regard for the sacred texts. In every case the *yūpa* is shown as having a base or platform usually in two tapering steps. This is not required by the sacred texts; they on the other hand lay down that the ground round the *yūpa* was to be made smooth and even by being beaten down.¹ Artistic considerations, however, dictated that the *yūpa* should have a proper platform and the mint-masters were bent upon supplying it, whether the sacred texts permitted it or not.

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¹ ब्रह्म वनित्वा इति पांसुभिः पर्यूहति । *Kātyāyana Śrauta Sūtra*, vi, 3, 3. The commentator says, कुट्टनेन च पांसूनवटेऽधः प्रवेशयेत् ।

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Penons of cloth flying from the top of the *yūpa* are also obviously due to the artistic impulse of the mint-masters. The Vedic texts do not require them, but we find the *Rāmāyaṇa* describing how each of the twenty-one *yūpas* erected at the time of the Aśvamedha of king Daśaratha were decorated with a piece of cloth.²

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² शोभाथं तस्य यज्ञस्य काञ्चनासंस्कृता भवन् । एकविंशतिरूपास्ते एकविंशत्यरत्नयः । वासोभिरेकविंशतिभिरैकैकं समलंकृताः । *Rāmāyaṇa*, I. 14. 22.

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In other details of *yūpa*, the mint-masters closely followed the requirements of the sacred texts. The coins being small, the staff of the *yūpa* was not big enough to be shown as eight-cornered. But it is shown as bent both in the middle and at the top, as required by the Vedic texts.³ The *yūpas* are all duly provided with a *raśanā* (girdle), which is seen tied near their middle with its two ends hanging down. That direction of the sacred texts which enjoins⁴ that the two ends of the *raśanā* should be tied togther enclosing the *yūpaśakala*¹ was perhaps difficult to be complied on the coin device, as the coins were too small. The mint-masters have, however, duly shown the *chashāla* or the wooden ring with which the *yūpa* was adorned near its end. It is denoted by two dot-like objects to be seen near the upper curved end of the *yūpa* almost on all specimens. *Chashāla* was narrow at the centre² and so it is represented by two contiguous dots, the space between them showing its narrow centre.

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³ अथ य एष आनत उपरिष्टादुपन्नतो मध्ये सोऽवाचस्य रूपं तस्मातादृशमनायकामः कुर्वीत । *Śatapatha Brāhmaṇa*, XI. 7. 3. 2.

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⁴ यूपशकलमस्यामवगृहति । *Kātyāyana Śr. Sū.* VI. 3. 13.

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¹ *Yūpaśakala* was a small piece of the branch of the tree from which the *yūpa* was cut out.

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² अग्राच्चपालं पृथामात्रं अष्टाश्रि मध्यमसंगृहीतम् । *Kātyāyana Śr. Sū. VI. 127. 8.*

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The obverse legend on this type had been read by Mr. Allan as *Rājādhirājaḥ pṛthivīmavitvā divaṃ jayatyaprativāryavīryaḥ*.³ The concluding letters however were not distinct on any specimen published by him. In 1914 a new coin was discovered, on which Dr. Venis detected the traces of the letters *ta, va, ja, ma* and *dha* at the end; he therefore restored the legend in its concluding portion as *divaṃ jayatyāhṛtavājimedhaḥ*.⁴ Several specimens are now discovered in the Bayana hoard where the concluding word *vājimedhaḥ* is absolutely clear (Pl. III. 6.). We must therefore hold that the legend ends with *divaṃ jayatyāhṛtavājimedhaḥ*.

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³ B. M. C., G. D., p. 21.

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⁴ *J. A. S. B.*, 1914, p. 205.

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Mr. Allan has pointed out that on one specimen of Dr. Hoey and on another coin in the Bodleian collection the first line ended with *pṛthivīm vijitya*. Neither specimen has been illustrated. On one coin in the Bayana hoard, however, after the word *pṛthivīm*, we have clear traces of *ja, ta, da* and *va* (Pl. III, 9). It is therefore clear that on some coins of this type, the legend was engraved as *Rājādhirājaḥ pṛthivīm vijitya divaṃ jayatyāhṛtavājimedhaḥ*.

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The queen on the reverse is shown as holding a *chourī* in her right hand, which rests on her right shoulder and a piece of cloth or towel in the left, which hangs down by her side. The queen was required to fan and wash the horse,¹ and so she naturally has a *chourī* and a towel with her. On the coin published in *B. M. C., G. D.*, Pl. V. 14. Mr. Allan thinks that there is probably a gourd near the feet of the queen. The object is very indistinct on the plate. If it was really a gourd, it would obviously refer to the queen’s duty to wash the horse. On no coin, however, is she shown as carrying a pitcher in her hand as required in the Vedic texts, probably because this part of the job was actually done by menial servants. The queen was regarded as having done her appointed duty when she washed the horse, as others poured the water, and then cleansed it with a towel.

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¹ धावित्रेणोपवीजयति । पात्रेजनहस्तां वाचयति । *Kāt. S. S.* VI. 6. 1.

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The pointed staff before the queen has been interpreted as a standard or a sacrificial spear.² It has, however, no flag at its top and so cannot be regarded as a standard. It undoubtedly looks pointed like a spear, but the latter weapon was not required in the sacrifice. After the horse was killed, the sacred texts lay down that the three queens were to extensively puncture its body by *sūchīs* or needles in order to facilitate the passage of the sword into its body. The crowned queen was to use a golden needle, the favourite one a silver one and the discarded one a copper one.³ It appears that the spear-like object before the queen is this ‘needle’; its circular appendages may have been intended to enable the queen to grasp it firmly when piercing the tough skin of the horse. To us this appears to be the most plausible explanation of the object in front of the queen.

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² *J. R. A. S.*, 1889. p. 65; *B. M. C., G. D.*, p. 21.

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³ तिस्रः पत्न्यः असिपथान्कल्पयन्ति अश्वस्य सूचिभिस्ताम्रराजतसौवर्णीभिः मणि-संख्याभिः । *Kātyāyana Śr. Sū.* XX. 7. Com. says, अश्वस्य शरीरे असेः सुखेन प्रवेशार्थं सूचिभिर्वितुद्य तनुं जर्जरां कुर्युः ।

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We now describe the Aśvamedha coin type.

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¹ *B. M. C.*, Pl. V, 9-14; *J. A. S. B.*, 1884, i. Pl. II, 9; *J. R. A. S.*, 1889, Pl. I. 4; *A. A.*, Pl. XVIII, 2; *P. E.*, Pl. XXIII, 31; *J. A. S. B.*, 1915, p. 478.

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*Obv:* Uncaparisoned horse, in some cases with a strap on the neck, to l. before the sacrificial post (*yūpa*) adorned with a pedestal; penon flies over the horse from the top of the post. The mane of the horse is sometimes plaited, and there is a string of beads and a crescent above the back in some cases. Beneath the horse is the letter *si*, and below also a pedestal in some rare cases. Circular legend, commencing at XII, IX or VI, *Rājādhirājaḥ pṛthivīmavitvā* (or *vijitya*) *divaṃ jayatyāhṛta-vājimedhaḥ*, (Pl. XX. 4-5). ‘The king of kings, who had performed the Vājimedha (Aśvamedha) sacrifice, wins heaven after protecting (or conquering) the earth. Metre, Upajāti.

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*Rev:* The crowned queen (Dattadevi) standing to l. on a pearl-bordered circular mat, dressed in a *sārī* and bodice; earrings, necklace, armlets and anklets on her person; she holds a *chourī* over her right shoulder in her right hand and a towel in her l. hand, hanging by her side. In her front is an ornamental *sūchi* bound with fillet. On some coins, the ends of the *sārī* look like a rope round the feet. No symbol. Legend; *Aśvamedhaparākramaḥ* (Pl. XXIII. 45). ‘One powerful enough to perform Aśvamedha sacrifice.’

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COINS ILLUSTRATED : 7

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(1) Gold; .92"; 115.7 grains; *B. H.*, IV. 6. *Obv:* Mane of the horse is pleated; a string of beads above its back. Legend begins at XI, *Rajadharāja pṛthava-avatva dava ja*, on left at IX, *vajamedha*; indistinct traces of the legend below the platform. Note that the last letters of the legend *vajamadha* (*vājimedha*) are distinct. Some letters are truncated. *Rev:* Queen’s figure is slim and graceful. The carpet under her feet somewhat resembles a lotus. Legend, *Aśvamedhaparākramaḥ*. (Pl. III. 6.)

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(2) Gold; .87"; 111 grains; *B. H.*, IV. 13. *Obv:* String of beads is above the horse. *Vedī* is connected with the *yūpa* by a perpendicular line. Legend begins at VIII and the concluding letters are below the horse; as we read, *ha* is to 1. of the crack, and *tavajamadha* to its r. Faint traces of some other truncated letters. (Pl. III. 10.) *Rev:* As above. (Not illustrated.)

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(3) Gold; .87"; 113.3 grains; *B. H.*, IV. 12. *Obv:* Mane of the horse is pleated and there is a string of beads above it. No crescent above the back of the horse. Legend begins at VIII, *Rājādhirāja pṛthavamavatva dava jaya*. *Rev:* The object under the queen’s feet is distinctly a pearl- or bead-decked carpet. Legend, *Aśvamedhaparākramaḥ*. (Pl. III. 7.)

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(4) Gold; .8"; 114.8 grains; *B. H.*, V. 4. *Obv:* Strap round the neck of the horse. Legend begins at V, *Rajadharaja pṛthava*. *Rev:* Queen is short statured; mat is pearl-bordered. Legend, *Aśvamedhaparakrama*. Subscript of *kra* is almost joined to the vertical of *ra*.

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(5) Gold; .8"; 115.² grains; *B. H.*, V. 1. *Obv*: Legend begins at IX but is off the flan on left. From XII, we have *juta dava ja*. Here the legend probably reads *(vi)jitya divam ja*. *Ju* is an engraver's mistake for *ji* and as there was no space for the subscript *ya* of *tya* owing to the bulge in the penon, the engraver has engraved only *t* instead of *tya*.¹ (Pl. III. 9.) *Rev*: Queen is rather short statured. Legend, *Aśvamedha-parākramaḥ*. (Not illustrated)

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(6) Gold; .84"; 115.¹ grains; *B. H.*, V. 2. *Obv*: Crescent above the haunch of the horse. Legend begins at VIII; from XI, *mavata dava jayatyahṛita*. Crack across the *yūpa* and the face of the horse. (Pl. III. 11.) *Rev*: As above. (Not illustrated.)

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¹ Mr. Allan states "On a specimen in the Bodleian and on Dr. Hoey's specimen, the first line ends with *prithivīm vijitya*. B.M.C., G. D., p. 21, n. 1. These coins however are not illustrated.

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(7) Gold; .8"; 115 grains; *N. Chr.*, 1891, Pl. II. 2. *Obv*: Strap round the neck of the horse. Pedestal below *si*² and above the altar (*vedi*). Legend, beginning at XII, *Rajadharaja pṛitha*. (Pl. III. 12.) *Rev*: Legend, *Aśvamedhaparākramaḥ*. (Not illustrated)

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² I. M. C. Vol. I, Pl. XV. 3 publishes a similar coin but the pedestal below *si* is not quite distinct. Only two coins are so far discovered of this type.

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