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[No. 2, 
W. Theobald —Copper Coins of Ancient India. 
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A.A., XV, fig. 32. This and the last are cast coins. 
In N.O., p. 61. This symbol is called a ‘ magic for¬ 
mula.’ It occurs with several variations on both 
silver and copper coins. Its essential feature is 
that of a flower-pot-shaped receptacle, with or 
without loops or ears at the side. This I consider 
represents a begging-bowl, the loops being the 
bands supporting the bowl round the Monk’s neck. 
To avoid the sin of luring birds to their doom from 
cats or dogs, the charitable monk placed the rem¬ 
nants of his food on a raised pole or altar that his 
gift might not lead living creatures into danger. 
This at least is an intelligible explanation of a 
highly popular Buddhist symbol, free from the 
absurdity of calling it a ‘ magic formula.’ 
Food-altar protected by a pointed palisade, over 
which a dog is looking. (S). A.I., II, fig. 5. 
Taxila. 
This remarkable symbol gives support to the above 
view. The pointed stakes clearly are intended to 
prevent access to the food-receptacle behind them. 
(930). 
A Trisul with axe attached on the left, occupying 
field. A.I., XIII, fig. 12. Nepal. 
A.I., V, fig. 4. Kunindas. 
A ‘ Trisul.’ T.P., XIX, fig. 17. 
This is a very archaic and instructive form of the 
‘ Trisul ’ and the symbols on the coin are both 
Hindu and Buddhist. In the centre of the symbol 
rises a spear-headed shaft or lingum, wherein we 
can also recognise the ‘ Thyrsos,’ and on either side, 
by way of supporters, are two erect, but sharply 
reflexed bodies, in which it is not difficult to trace 
an early form of the cobras which appear on later 
coins. 
On the reverse of the same coin is a ‘ Trisul ’ stand¬ 
ing in a circle, or it may be described as a tricuspid 
‘ Taurine ’ with the median prong prolonged down¬ 
wards. It merely needs this central prong to be 
carried still lower to produce the ‘ Caduceus.’ 
The ‘ Caduceus.’ (S). A.T., XI, fig. 3. Eran. This 
is a very rare symbol, but occurs in combination 
with a cross on other coins of Eran as a Reverse 
symbol. A.I., XI, fig. 20. 
A ‘ Trisul’ covering the whole field. T.P., IV, fig. 5. 
Variant of a ‘Trisul’ with a long cross-bar and an 
additional prong at each end. J.B., VII, LX, fig. 
20. Mathura. 
A ‘Trisul’ above altar of three horizontal strokes. 
J.B., VII, LX, fig. 26. Mathura. 
A variant of a ‘ Trisul,’ with a tall median prong 
above, and a ring below with a small lateral loop 
on either side. T.P., XXXIV, fig. 24. Ayodhya. 
A variant of the last with a segment of a circle in 
place of the ring below. T.P., XXXIV, fig. 25. 
A ‘Trisul’ standing on a railed base. A.I., VII, 
figs. 1, 2, 3. Panchala. 
Still another variant is seen on the same plate, a 
symmetrical trillingual emblem with upright and 
