103 
1892.1 W. Theobald— Symbolical Goins of the Wethali dynasty. 
are six dots or spheres, and above it, generally, the sun on the left and 
crescent moon on the right; the whole design being bounded by a circle, 
with beaded margin as on the obverse. 
The central object on the reverse has been variously described. Lieu¬ 
tenant Latter, in describing these coins # refers to this emblem as “ the 
trident of Siva ” and adds:—“ On each side is a scroll, and beneath are 
certain round dots.” To term the object a ‘trident’ however is quite 
inadmissible, as it is impossible to conceive a trident, which has no handle, 
or staff, and in none of the coins in question, is there the slightest indica¬ 
tion of any central staff whatever. Moreover, in the best preserved 
coin, the so-called ‘trident’ and its constituent parts do not appear to 
be united to the curved horizontal bar, but to merely rest thereon, and 
not always even in contact therewith; and in no case is there any trace 
of a handle or prolongation of the central prong below : so that the 
notion of this object representing a trident must, I think, be rejected. 
General Sir A. P. Phayre thus describes the symbol :—“ Trident of 
Siva, with garlands pendent from the outer blades. Sun and moon above. 
Below nine dots.”t The term ‘ garland’, here applied to the lateral orna¬ 
ments of the symbol in question, is even less appropriate than the term 
‘scroll’used by Latter, as ‘garland’ involves the idea of an annular 
object, which is certainty not intended here. Assuming that the sickle- 
shaped objects are intended for snakes, the ‘ scroll ’ which commences 
near the extremity of the head of each would represent a flowing re¬ 
curved crest ornamented with five or seven dots, or jewels, each of which 
may stand for a separate head of a five-headed or polycephalic Naga. 
That the symbol is not Sivite, or intended for the trisul of Siva, is 
the opinion of General Sir A. Cunningham, who remarks in a letter:—• 
“ The fact that the symbol was chosen by the Burmese King to place 
upon his coins ought to be sufficient evidence of its Bhuddhist origin.” 
As the term ‘trisul’ or ‘trisuliform’ would infer a connection with 
Sivite worship, it will be better to call it, the tripartite symbol, whether 
Bhuddhist or not, though it might have become ultimately associated 
with Sivite worship, or, not improbably, converted into the ‘ trisul by 
a very slight process of development. All that was requisite thereto, 
was the addition of a staff below, and this merely involved the downward 
prolongation of the central upright stroke, which I have ventured to 
compare with the Greek ‘thyrsos.’ In like manner I am inclined to re¬ 
gard the side supporters as snakes or Nagas, without thereby intending to 
regard them as Sivite symbols, but rather as symbols adopted into both 
Buddhism and Sivaism from a cult older than either of those religions. 
* J. A. S. B., XV, 239. 
f Numismata Orientalia, p. 2S, Coins of Arakan, Pegu, and Burma, 
