The Satavahana (Stavhanas) Empire was an Indian dynasty based from
Satavana Coin, Satlkarni I 100 BC, Anton Sebastian Private Collection
Dharanikota and Amaravati in Andhra Pradesh as well as Junnar (Pune) and Prathisthan (Paithan) in Maharashtra. The territory of the empire covered much of India from 230 BCE onward. Although there is some controversy about when the dynasty came to an end, the most liberal estimates suggest that it lasted about 450 years, until around 220 CE. The Satavahanas are credited for establishing peace in the country, resisting the onslaught of foreigners after the decline of Mauryan Empire.
The Stavhanas were vassals to the Mauryan dynasty until the decline of the latter. They are known for their patronage of Hinduism. The Stavhanas were early issuers of Indian state coinage struck with images of their rulers. They formed a cultural bridge and played a vital role in trade and the transfer of ideas and culture to and from the Indo-Gangetic Plain to the southern tip of India.
Satavahana Dynasty, Satkarni I, Copper Unit,, Anton Sebastian Private Collection
The Satavahanas are among the earliest Indian rulers to issue their own coins with portraits of their rulers, starting with king Gautamiputra Satakarni, a practice derived from that of the Western Kshatrapas he defeated, itself originating with the Indo-Greek kings to the northwest.
Thousands of lead, copper and potin Satavahana coins have been discovered in the Deccan region; a few gold and silver coins are also available. These coins do not feature uniform design or size, and suggest that multiple minting locations existed within the Satavahana territory, leading to regional differences in coinage.
The coin legends of the Satavahanas, in all areas and all periods, used a Prakrit dialect without exception. Some reverse coin legends are in Tamil, and Telugu languages.
Several coins carry titles or matronyms that were common to multiple rulers (e.g. Satavahana, Satakarni, and Pulumavi), so the number of rulers attested by coinage cannot be determined with certainty. The names of 16 to 20 rulers appear on the various coins. Some of these rulers appear to be local elites rather than the Satavahana monarchs.
The Satavahana coins give unique indications as to their chronology, language, and even facial features (curly hair, long ears and strong lips). They issued mainly lead and copper coins; their portrait-style silver coins were usually struck over coins of the Western Kshatrapa kings. The Satavahana coins also display various traditional symbols, such as elephants, lions, horses and chaityas (stupas), as well as the “Ujjain symbol”, a cross with four circles at the end.
Temple coins or tokens which depicted specific Hindu deities on the coins often included native script including date, name of the saint or the name of the temple and location, goes back centuries. Early on they were stamped and used as holy offerings, but by the 1800s they are produced for sale at holy sites and temples as a source of income for the temple and kept by devotees as holy tokens or even murthes. Some were made by fine jewellers and many in metal from Calcutta based metal shops. Some of the stamps were used through the 19th Century into modern era. Earlier in the 12th Century they were often minted in gold, mostly in South India as the Muslim rulers who controlled areas of Northern India forbade any such holy tokens which depicted a figure or Deva, or any human-like stamps such as depictions of saints and mystics. After World War II, Diwali tokens became popular, often in silver. These would depict Ganesha and Lakshmi. However, in the olden days, most of the temple coins depicted the great epics, especially from the Ramayana. Thus the term Ramatankas, they would be stamped with Sita-Ram and the beloved Hanuman. Coins of Lakshman, Bharata and Shatrughnawere were also made.In July of 2011, a treasure worth over 10 billion dollars (500 billion rupees) including such coins were found in the vaults under the Sri Padmanabhaswamy Temple in Thiruvananthapuram India, and there are more secret chambers which have been closed for over 150 years. This is a temple dedicated to Lord Vishnu and built hundreds of years ago by the King of Travancore, but has origins back to the 6th Century, and has many treasures which are donations by devotees. It is considered one of the108 Divya Desams or Holy Abodes of Maha Vishnu. Thousands of gold coins and tokens were found here. Since Independence, a trust managed by the descendants of the Travancore Royal Family has managed the temple. However, India’s Supreme Court ordered that the temple valuables will be managed by the State. The actual value in materialistic terms of this temple exceed that of Tirupathi Temple in Andhra Pradesh which was thought to be the richest temple. This value of the treasures at the Vishnu temple is believed to actually exceed that of Tirupathi, and it is believed that in fact there are many other temples which have coins, jewellery and wealth of equal value that may tempt plunder by materialists and government both domestic and international – for example the 108 Vishnu Temples noted above.
The Sanskrit epic Rāmāyana is perhaps the most depicted epic in the world today. Some of the most exotic historic sites in India and the rest of the east, such as the Ellora caves, Mahāvalipuram, Cambodian temples, and several other places in Thailand portray Rāmāyana scenes and characters in their sculptures and paintings. Its literary contents have continued to inspire artists and artesans to depict the Rāmāyana scenes in paintings, on stone and other media for sculptures. Consisting
of 24,000 verses, it is supposed to have been written around 250 to 300 BC, although the events described in it appear to be much earlier, around 1000 BC. Although generally looked upon as a religious epic of the Hindus the contents in relation to Lanka reveal some contents that may be historic.
Many other religious beliefs to stake a claim to Lanka, the present Sri Lanka. To the Mohammedans it was the paradise of Adam and Eve. One Islamic legend says that when Adam and Eve were cast out of the paradise, Adam fell on the island of Ceylon, and Eve near Jeddah, the port of Mecca. They later met each other and lived in Ceylon. Adam’s Peak is a legacy of this legend.
For the Buddhists, it was the island chosen for salvation of Rakshas and Nagas by the Buddha. With such a variety of claims it is not entirely surprising to see Lanka having a multitude of ancient names. The Island’s ancient name, Lanka (Laka or Laksha, thousands) is supposed to be derived from the Sanskrit language, to refer to a multitude of islands around its western coast. In the Pandiyan Saṅgam literature, the southern region in the peninsula is referred to as MaveIlaṅkai (great Lanka), while Lanka, known for its supply of rice to the Tamil kingdom, is referred to as Ilaṅkai. The Sinhalese called the island Sīhala, after the Siṃha (lion) of the Vijaya legend. This name was corrupted to Sinhaladipa, and became the Serendib of the Arabs around the 2nd century AD. During the colonial period Sieladipa became Ceilão, and later ‘Zeilan’, and ‘Ceylon’ under the Dutch and British.
To the Hindus, it was the scene of the epic Rāmāyana battle where Rāma and Rāvaṇa fought over Sītā. The Hindu epic poem, Rāmāyana refers to the island as Ilaṅkai, the most antiquated name for the island. Many holy places in the island are implied in the Rāmāyana. Rāma is said to have prayed for his victory over Rāvaṇa, at the shrine for Siva at Muniswaram (Tamil: mun, ancient or before, Īśvara, Hindu god) in the Chilaw district. The narrow causeway between Ramēśvaram (Hindu gods: Rāma, Īśvara,) in India and Talaimannar served as the crossing point for Rāma before his battle with the Lankan king Rāvaṇa, and we know that this is geographically true. Dandaka forest, the northernmost wildernes of South India (Penninsular India) is where the first conflict between Rama (Aryan) and Surpaanakai, the sister of king Rāvaṇa (Dravidian), began. The legend in many ways is a rerun of the Aryan invasion that occurred thousand years previously in the Indus which probably captured the imagination of Valmiki.
Following the Rig Veda of the Aryans (c 1400 BC), the next earliest quasi historic document that we can find is the Rāmāyana. The classical historian and Nobel Prize winner in Literature, Theodor Mommsen (1817-1910) quotes: “Imagination, mother of all poetry, is likewise mother of all history.” In the epic a divine monkey from the tribe of Vānarar comes to the island of Ilaṅkai in search of Rāma’s wife, who was abducted by Rāvaṇa, the king of Lanka. Shortly before entering Lanka he stands on Pavalamalai (Pearl Mountain) near Lanka, and observes the island which is regarded as a paradise. In the Kamba Rāmāyanam, a Tamil version of the Rāmāyana written later in the 12th century AD, the divine city of Lanka was built by the architect of God. Its palaces reached for the skies, with shining precious stones embedded in gold. Divine women of the giant race (Rākṣasas) and divine lords were serving giants like King Rāvaṇa. According to Kambar’s description Wind and God could enter the city only with Rāvaṇa’s consent; such was the the defence and glory of Lanka. Men and women happily lived here without the slightest care. Only happy people were seen about, and Hahnuman could not see any signs of discontent as he sifted through Lanka looking for Sītā.
The episode on war, the Uttara- kāṇḍa in the classic, between the Lankan Dravidian king and the Aryan king of India, constitutes 68 chapters out of a total of 537 chapters, in six books. Although in these verses the Rāmāyana narrates unlikely supernatural feats such as the flight of Hahnuman, a monkey god over Lanka, some geographical framework such as the Rama’s Bridge is noted. Rāma and Sītā’s legend still lives on in Sri Lanka through several place-names: Sītāvaka in the
Avissawella district where Sītā is believed to have been held in captivity: Sītākoṭuva, near Gurulupota in Minipe, on the Kandy-Mahiyangana road where Sītā is supposed to have been initially held by the Lankan king: Rāvaṇa, Älla, in Ella (near Badulla), a scenic cave behind waterfalls where Rāvaṇa hid Sītā: Ariṣṭa mountain Riṭigala) where Hahnuman is said to have dumped the earth containing medical herbs from Himalayas: MunĪśvaram where Rāma prayed for his victory: Sītā Amman Kovil, near Hakgala Gardens, where Hahnuman found Sītā, and the Rāma’s Bridge (Adam’s bridge) built by Hahnuman for Rāma to cross over to Lanka.
There are more animals and mortals depicted on coins than Gods. Yet religion is the oldest culture in the world. Kushan kings of India were the first represent gods incuding Shiva and Buddha in their coins as early as 100 to 300 AD.
Religion and deities depicted on coins are construed by some pious people as effacing the value of their gods. Coins are a part of everyday life for everybody, and religious coins can also be a reminder to the presence of god in daily life. In a puritan’s sense the use of religious coins in monetary transactions could mean that god looks over honesty and integrity when his image is used.
The coins have their own caste system or status too, the poorest being cooper or aluminium or copper, silver for the gentry, and gold for the kings and the wealthy.
Since late 19th century there came a new forum to represent gods in daily life: the postage stamps. The expression of gods on stamps and coins also contributed to philatelic and numismatic art in daily life.
France was the last of the major European maritime powers of the 17th century to take a foot-hold in East India trade. Six decades after the foundation of the English and Dutch East India companies (in 1600 and 1602 respectively), and at a time when both companies were profiting on the shores of India, the French still did not have a viable trading company or a single permanent establishment in the East.
French India, formally the Établissements français dans l’Inde (“French establishments in India”), was a French colony comprising geographically separate enclaves on the Indian subcontinent. The possessions were originally acquired by the French East India Company beginning in the second half of the 17th century, and were de facto incorporated into the Union of India in 1950 and 1954. The French establishments included Pondichéry, Karikal and Yanaon on the Coromandel Coast, Mahé on the Malabar Coast and Chandernagor in Bengal. French India also included several loges (“lodges”, subsidiary trading stations) in other towns, but after 1816 the loges had little commercial importance and the towns to which they were attached came under British administration.
By 1950, the total area measured 510 km2 (200 sq miles), of which 293 km2 (113 sq miles) belonged to the territory of Pondichéry. In 1936, the population of the colony totaled 298,851 inhabitants, of which 63% (187,870) lived in the territory of Pondichéry
Chandragupta II (also known as Chandragupta Vikramaditya) was one of the most powerful emperors of the Gupta empire in India. His rule spanned c. 380–413 – c. 415 CE during which the Gupta Empire reached its peak. Art, architecture, and sculpture flourished, and the cultural development of ancient India achieved new heights. The period of prominence of the Gupta dynasty is often referred to as the Golden Age of India. Chandragupta II was the son of the previous ruler, Samudragupta. He attained success by pursuing both a favourable marital alliance and an aggressive expansionist policy
in which his father and grandfather (Chandragupta I) set the precedent. Samudragupta set the stage for the emergence of classical art, which occurred under the rule of Chandragupta II. Chandragupta II extended great support to the arts.
From 388 to 409 he subjugated Gujarat, the region north of Mumbai, Saurashtra, in western India, and Malwa, with its capital at Ujjain. Culturally, the reign of Chandragupta II marked a Golden Age.
Since the earliest times of civilization gold has been the pursuit of kings, emperors and the rich alike as a symbol of their power, glory and splendour. Gold enshrined the Thrones, Crowns, Sceptres and other royal attire of rajas, rulers and tsars alike. Pharaohs even carried the glitter to their graves. As early as 1000 BC King Solomon sent his navy across the world in search of the precious metal to adorn his temple and his 500 concubines. It is not surprising to see these ambitious great men and women to have their symbol of trade, power and gods on the face of glittering gold. Hence the birth of gold coins as early as 500 BC in Greece, followed by the Romans and Persians.
Rome accumulated great wealth in gold through its imperial conquests, including the vast deposits of gold from the Iberian Peninsula, formerly held by Carthage. But like the Greeks, the Romans held most of their gold in reserve and struck gold coins only in emergencies. The first Roman gold coin was struck in 215 B.C. to help finance the Second Punic War against Carthage. Julius Caesar’s Aureus was the first Roman gold coin not struck out of necessity, and made circulating gold coinage more common. In the first century A.D., Emperor Nero further expanded gold coinage by continuing to strike an aureus and adding a gold Quinarius, which was half the value of an aureus. Both coins used almost pure gold and were issued in large quantities.
Gold coins continued to go through various debasements and reforms over the next 200 to 300 years in Rome, but they continued to enjoy widespread circulation in the Roman Empire and found their way to other lands through trade. After the empire was split, its eastern faction, the Byzantine Empire, continued to supply Europe with gold coins as the metal became scarce in Western Europe.
The Kushan kings of India around 100 to 300 AD were the first to adopt Greek style coinage in India and on their coins were depicted the first mortal image of Buddha (Bodoo) and probably the first image of Shiva and Nandi, that too on gold.
In the modern era the rush for gold changed the demography of the world. The discovery of gold nuggets in the Sacramento Valley in early 1848 sparked the Gold Rush, arguably one of the most significant events to shape American history during the first half of the 19th century. By a cruel hand of fate the Mexicans without knowing had signed off their land rich in gold to the Americans in the treaty of Guadelupe Hidalgo on February 2, 1848. Nine days later these Mexicans were being treated as foreign prospectors in a land that was their own. As news spread of the discovery, thousands of prospective gold miners travelled by land and sea to San Francisco and the surrounding area; by the end of 1849, the non-native population of the California territory had risen to 100,000 (compared with the pre-1848 figure of less than 1,000). A total of $2 billion worth of precious metal was extracted from the area during the Gold Rush, which peaked in 1852.
Thousands of miles apart Australia found its gold in the mid-19thcentury. The Australian gold rushes brought about significant immigration of workers, both more locally and from overseas, to areas which had discoveries of gold deposits. A number of gold finds occurred in Australia prior to 1851, but only the gold found from 1851 onwards created gold rushes when gold found its way into the poor prospectors who became rich.
Gold coins became a yard stick of wealth of European colonial powers particularly in the 18th to 19th centuries as seen during the British Empire and remain sought after by collectors. Today these gold coins are prestigious objects in private collections, Museums and wealthy Private Collection