Indian Antiquary Vol 32

SR No.: 032524
Original Sutra Author: N/A
Author: Richard Carnac Temple
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 550
Language: English
Classification: Book_English
File Size: 20 MB

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THE INDIAN ANTIQUARY.
[NOVEMBER, 1902.
Among the kings of the Makedonian dynasty, Menander passes for having been converted to Buddhism about the year 110 B. C., by a Hindu doctor named Nagasena. His capital was Sagala near Lahor. We have, for proof of this conversion, the testimony of Plutarch and the famous Sanskrit work, of which two versions have been left us in Pâli under the name of Milindapanho, the qnestions of Menander," and several Chinese versions.
Among the coins of this king, only one is known with the wheel of the law (dharmachakra), which, as we have seen, is the symbol of Buddhism, and the legend dhramika, the meaning of which has been explained above. The rest of the coinage represents Greek divinities only, principally Pallas with different attributes. We may, therefore, conclude that it was only at the end of bis reign that Menander was a convert or at least a protector of Bnddhism, in consequence of his intercourse with Nagasên.
Another peculiarity, which has not yet been adduced, and which might serve to support this conversion, is the epithet of ETHPAZ, which the same sovereign bears on a unique coin in the Indian Museumi at Calcutta. Mr. Rapson proposed to see in this epithet, which is found later, on two coins of Hermaus, under the form THPOZZY, the Greek transcription of the Sanskrit sthavirasya, which has the meaning of religious apostle." This appellation would prove that the last Greek king of Baktriana, who was conquered by Kadphisês, had been a partisan like Menander, or at least, & protector of Buddhism.
"[162] Let us not leave this question of Buddhism in numismatics without mentioning a very curious coin, the importance of which has not yet been pointed out: we speak of a bronze square piece struck by Agathoklês, one of the first kings of Baktrians (about 160 B. C.), which has no legend in Greek. It bears on one side the stúpa or tumalus, with the legend Agathuklaya in Kharôshthi characters, and on the other the sacred tree (bodh-druma) in a trellis (sứchi), with an inscription in the same leiters. This inscription has been read in different ways by P. Gardner, Cunningham, and M. Sylvain Lévi, but Dr. Bühler has given the true reading, hitajasanna, "Le who has a good renown," a translation of the Greek dyatok is. These two objects, the stúpa and the bodhi-tree, are essentially Buddhist symbols. They had not hitherto been authenticated at so ancient a date. The square form (which is, with that of the coin of Pantaleon, the predecessor of Agathoklês, the most ancient known, und which was borrowed from the instamped ingots of India), the legend in Kharôshthi on both sides of the piece, the employment of Brahmi writing, and the two Buddhist emblerus, show that these two sovereigns had already penetrated to Kabul, where Buddhism was flourishing, and these pieces were destined to circulate.
In the same way we find the religious epithets : [169] dhramika, on the coins of Helioklês, Arkhebios, Straton I., Zoilos, Theophilos, Gondophares; and apralihatachakra, "invincible by the wheel," on a coin of the satrap Rañjabala, which proves Buddhist influence.
In representing on these coins Greek or Iranian divinities, and later the Buddha with laminous rays round his body or his head, -Kanishka only followed the designs given by his Saka or Makedonian predecessors. In fact, we see with rays round their heads - Artemis on the reverses of Mauês and Demetrios : Apollo on those of Apollodotos and Mauês : Jupiter on the reverses of Azos, of Arkhebios, of Hermaios, of Heliokles and of Plato : Hercules on the reverse of Eathydemos ;
See Catalogue of the Coins of the Indian Museum, by J. Charles Rodgers, Part IV., Osloutta, 1896, p. 16. Rapson, J.R.A. 8., 1897, p. 132. Mr. Rapson explains that the Greek word would be the transcription of a Prakrit form, sthérassa representing the Sanskrit genitive sthavirarya, an epithet applied to a fervent Buddhist king. M. Boyer has taken ap the question in the Journal Asiatique (Jane 1900, p. 530) in conneotion with the determination of the epoch of the reign of Kanishke. He remarks that the Sanskrit letter sth becomes th in Prikrit, that the same Sanskrit word sthavira is represented in the Prakrit of the Aska tosoriptions by thair, and in the inegription at Bhathat much later by thera. Consequently, in admitting that the Greek 7 Fenders the syllable , whiah is not impossible, from the absence of u in Greek, the Greek legend ETHPOZSY would be a transcription, not of the Prikrit bat of the Sanskrit sthaviranya.