After Samprati, whose reign ended about b.c. 197, a blank of seventeen years occurs in Gujarát history. The next available information shows traces of Baktrian-Greek sway over parts of Gujarát. In his description of Surastrene or Suráshṭra the author of the Periplus (a.d. 240) says: ‘In this part there are preserved even to this day memorials of the expedition of Alexander, old temples, foundations of camps, and large wells.’[8] As Alexander did not
Chapter IV.
The Greeks. b.c. 180–100. come so far south as Káthiáváḍa and as after Alexander’s departure the Mauryas held Káthiáváḍa till about b.c. 197, it may be suggested that the temples camps and wells referred to by the author of the Periplus were not memorials of the expedition of Alexander but remains of later Baktrian-Greek supremacy.
Demetrius, whom Justin calls the king of the Indians, is believed to have reigned from b.c. 190 to b.c. 165.[9] On the authority of Apollodorus of Artamita Strabo (b.c. 50–a.d. 20) names two Baktrian-Greek rulers who seem to have advanced far into inland India. He says: ‘The Greeks who occasioned the revolt of Baktria (from Syria b.c. 256) were so powerful by the fertility and advantages of the country that they became masters of Ariana and India …. Their chiefs, particularly Menander, conquered more nations than Alexander. Those conquests were achieved partly by Menander and partly by Demetrius son of Euthydemus king of the Baktrians. They got possession not only of Pattalene but of the kingdoms of Saraostus and Sigerdis, which constitute the remainder of the coast.’[10] Pattalene is generally believed to be the old city of Pátál in Sindh (the modern Haidarábád), while the subsequent mention of Saraostus and Sigerdis as kingdoms which constitute the remainder of the coast, leaves almost no doubt that Saraostus is Suráshṭra and Sigerdis is Ságaradvípa or Cutch. The joint mention of Menander (b.c. 126) and Demetrius (b.c. 190) may mean that Demetrius advanced into inland India to a certain point and that Menander passed further and took Sindh, Cutch, and Káthiáváḍa. The discovery in Cutch and Káthiáváḍa of coins of Baktrian kings supports the statements of Justin and Strabo. Dr. Bhagvánlál’s collecting of coins in Káthiáváḍa and Gujarát during nearly twenty-five years brought to light among Baktrian-Greek coins an obolus of Eucratides (b.c. 180–155), a few drachmæ of Menander (b.c. 126–110), many drachmæ and copper coins of Apollodotus (b.c. 110–100), but none of Demetrius. Eucratides was a contemporary of Demetrius. Still, as Eucratides became king of Baktria after Demetrius, his conquests, according to Strabo of a thousand cities to the east of the Indus, must be later than those of Demetrius.
As his coins are found in Káthiáváḍa Eucratides may either have advanced into Káthiáváḍa or the province may have come under his sway as lord of the neighbouring country of Sindh. Whether or not Eucratides conquered the province, he is the earliest Baktrian-Greek king whose coins have been found in Káthiáváḍa and Gujarát. The fact that the coins of Eucratides have been found in different parts of Káthiáváḍa and at different times seems to show that they were the currency of the province and were not merely imported either for trade or for ornament. It is to be noticed that these coins are all of the smallest value of the numerous coins issued by Eucratides. This may be explained by the fact that these small
Chapter IV.
The Greeks. b.c. 180–100. coins were introduced by Eucratides into Káthiáváḍa to be in keeping with the existing local coinage. The local silver coins in use before the time of Eucratides are very small, weighing five to seven grains, and bear the Buddhist symbols of the Svastika, the Trident, and the Wheel. Another variety has been found weighing about four grains with a misshapen elephant on the obverse and something like a circle on the reverse.[11] It was probably to replace this poor currency that Eucratides introduced his smallest obolus of less weight but better workmanship.
The end of the reign of Eucratides is not fixed with certainty: it is believed to be about b.c. 155.[12] For the two Baktrian-Greek kings Menander and Apollodotus who ruled in Káthiáváḍa after Eucratides, better sources of information are available. As already noticed Strabo (a.d. 20) mentions that Menander’s conquests (b.c. 120) included Cutch and Suráshṭra.[13] And the author of the Periplus (a.d. 240) writes: ‘Up to the present day old drachmæ bearing the Greek inscriptions of Apollodotus and Menander are current in Barugaza (Broach).’[14] Menander’s silver drachmæ have been found in Káthiáváḍa and Southern Gujarát.[15] Though their number is small Menander’s coins are comparatively less scarce than those of the earliest Kshatrapas Nahapána and Chashṭana (a.d. 100–140). The distribution of Menander’s coins suggests he was the first Baktrian-Greek king who resided in these parts and that the monuments of Alexander’s times, camps temples and wells, mentioned by the author of the Periplus[16] were camps of Menander in Suráshṭra. Wilson and Rochette have supposed Apollodotus to be the son and successor of Menander,[17] while General Cunningham believes Apollodotus to be the predecessor of Menander.[18] Inferences from the coins of these two kings found in Gujarát and Káthiáváḍa support the view that Apollodotus was the successor of Menander. The coins of Apollodotus are found in much larger numbers than those of Menander and the workmanship of Apollodotus’ coins appears to be of a gradually declining style. In the later coins the legend is at times undecipherable. It appears from this that for some time after Apollodotus until Nahapána’s (a.d. 100) coins came into use, the chief local currency was debased coins struck after the type of the coins of Apollodotus. Their use as the type of coinage generally happens to the coins of the last king of a dynasty. The statement by the author of the Periplus that in his time (a.d. 240) the old drachmæ of Apollodotus and Menander were
Chapter IV.
The Greeks. b.c. 180–100. current in Barugaza, seems to show that these drachmæ continued to circulate in Gujarát along with the coins of the Western Kshatrapas. The mention of Apollodotus before Menander by the author of the Periplus may either be accidental, or it may be due to the fact that when the author wrote fewer coins of Menander than of Apollodotus were in circulation.
The silver coins both of Menander and Apollodotus found in Gujarát and Káthiáváḍa are of only one variety, round drachmæ. The reason that of their numerous large coins, tetradrachmæ didrachmæ and others, drachmæ alone have been found in Gujarát is probably the reason suggested for the introduction of the obolus of Eucratides, namely that the existing local currency was so poor that coins of small value could alone circulate. Still the fact that drachmæ came into use implies some improvement in the currency, chiefly in size. The drachmæ of both the kings are alike. The obverse of Menander’s coins has in the middle a helmeted bust of the king and round it the Greek legend ΒΑΣΙΛΕΩΣ ΣΩΤΗΡΟΣ ΜΕΝΑΝΔΡΟΥ Of the king the Saviour Menander. On the reverse is the figure of Athene Promachos surrounded by the Baktro-Páli legend Mahárájasa Trádátasa Menandrasa that is Of the Great king the Saviour Menander, and a monogram.[19] The drachmæ of Apollodotus have on the obverse a bust with bare filleted head surrounded by the legend ΒΑΣΙΛΕΩΣ ΣΩΤΗΡΟΣ ΑΠΟΛΛΟΔΟΤΟΥ Of the king the Saviour Apollodotus. Except in the legend the reverse with two varieties of monogram[20] is the same as the reverse of the drachmæ of Menander. The legend in Baktro-Páli character is Mahárájasa Rájátirájasa Apaladatasa that is Of the Great king the over-king of kings Apaladata. During his twenty-five years of coin-collecting Dr. Bhagvánlál failed to secure a single copper coin of Menander either in Gujarát or in Káthiáváḍa. Of the copper coins of Apollodotus a deposit was found in Junágaḍh, many of them well preserved.[21] These coins are of two varieties, one square the other round and large. Of the square coin the obverse has a standing Apollo with an arrow in the right hand and on the top and the two sides the Greek legend ΒΑΣΙΛΕΩΣ ΣΩΤΗΡΟΣ ΚΑΙ ΦΙΛΟΠΑΤΟΡΟΣ ΑΠΟΛΛΟΔΟΤΟΥ that is Of the King Saviour and Fatherlover Apollodotus. On the reverse is the tripod of Apollo with a monogram[22] and the letter drí in Baktro-Páli on the left and the legend in Baktro-Páli characters Mahárájasa Trádátasa Apaladatasa. The round coin has also, on the obverse, a standing Apollo with an arrow in the right hand; behind is the same monogram as in the square coin and all round runs the Greek legend ΒΑΣΙΛΕΩΣ ΣΩΤΗΡΟΣ ΑΠΟΛΛΟΔΟΤΟΥ. On the reverse is the tripod of Apollo with on its right and left the letters di and u in Baktro-Páli and all round the Baktro-Páli legend Mahárájasa Trádátasa Apaladatasa.
Chapter IV.
The Greeks. b.c. 180–100. The reason why so few copper coins of Apollodotus have been found in Gujarát perhaps is that these copper coins were current only in the time of Apollodotus and did not, like his silver drachmæ, continue as the currency of the country with the same or an imitated die. The date of the reign of Apollodotus is not fixed. General Cunningham believes it to be b.c. 165–150,[23] Wilson and Gardner take it to be b.c. 110–100.[24] Though no Indian materials enable us to arrive at any final conclusion regarding this date the fact that Apollodotus’ coins continued to be issued long after his time shows that Apollodotus was the last Baktrian-Greek ruler of Gujarát and Káthiáváḍa. After Apollodotus we find no trace of Baktrian-Greek rule, and no other certain information until the establishment of the Kshatrapas about a.d. 100. The only fact that breaks this blank in Gujarát history is the discovery of copper coins of a king whose name is not known, but who calls himself Basileus Basileon Soter Megas that is King of Kings the Great Saviour. These coins are found in Káthiáváḍa and Cutch as well as in Rájputána the North-West Provinces and the Kábul valley, a distribution which points to a widespread Indian rule. The suggestion may be offered that this king is one of the leaders of the Yaudheyas whose constitution is said to have been tribal, that is the tribe was ruled by a number of small chiefs who would not be likely to give their names on their coins.[25]
[1] Mahábhárata Anuśásanaparvan 2158–9 mentions Láṭas among Kshatriya tribes who have become outcastes from seeing no Bráhmans. Again, Chap. VII. 72. ib. couples (J. Bl. As. Soc. VI. (1) 387) thievish Báhikas and robber Suráshṭras. Compare Vishṇu Purána, II. 37, where the Yavanas are placed to the west of Bháratavarsha and also J. R. A. S. (N. S.) IV. 468; and Brockhaus’ Prabodha Chandrodaya, 87. The śloka referred to in the text runs: He who goes to Anga, Vanga, Kalinga, Sauráshṭra, or Magadha unless it be for a pilgrimage deserves to go through a fresh purification. [↑]
[2] Turnour’s Maháwanso, 71. [↑]
[3] Bombay Branch Royal Asiatic Society Journal, 1891, page 47. [↑]
[4] It is interesting to note that Chandragupta married a Vaiśya lady. Similarly while at Sánchi on his way to Ujjain Aśoka married Deví, the daughter of a Setthi, Turnour’s Maháwanso, 76; Cunningham’s Bhilsa Topes, 95. [↑]