86 
W. Theobald —On certain symbols or devices on 
[No. 2, 
the same symbol, as indicating the same or any approximately similar 
idea, and we find ourselves carried back rather to the worship of Isis, 
than that of Yesta. In support of this view it seems almost sufficient 
to adduce the fact of the appearance on these coins of S'iva, under the 
name of Okro, with either two or four arms and one or more* heads, and 
with his appropriate ‘ vahana ’ in attendance, the bull Nandi. 
Now the 1 noose ’ in the hand of S'iva, can hardly with reference to 
that deity’s functions and character be regarded as having any symboli¬ 
cal connexion or reference to the ‘ fillet ’ on Greek or Roman coins, but 
rather as representing a phallic symbol, appropriate enough in the hand 
of the Indian Siva or his consort or ‘ S'akti,’ the tender Parvati, or the 
formidable Durga. But admitting that the symbol of the 4 noose ’ is no 
longer the same as the £ fillet ’ when met with on the Gupta or some 
Indo-Scythian coins, it must not be inferred that it is exclusively a sym- 
bol of S'iva, as it is also borne on some Gupta coins by a goddess, who is 
probably, as Mr. Smith maintains intended for Lakshmi, the consort of 
Vishnu, as indicated by the lotus throne whereon she is seated. Whilst 
therefore in the hand of the goddess seated on a lion, the symbol repre¬ 
sents the £ noose ’ or 1 ]pasu ’ of S'iva, in the hand of his i sakti ’ Parvati or 
Durga, yet when it is borne by the goddess throned on a lotus, it proba¬ 
bly represents a female anthem homologous with the sistrum of Isis, and 
typical of the fruitfulness whereof Lakshmi is the dispenser and fountain 
head. Indeed it is curious, should the view presently to be developed with 
regard to the ‘ cornu-copies ’ be accepted, that both symbols carried by the 
goddess, variously seated on a lion, throne, or lotus on' the reverse of the 
Gupta coins, should be equally appropriate, whether such goddess is 
supposed to represent Parvati or Lakshmi. 
* It is usual to speak of tlie polycephalic Sira, as three-headed or three-faced, 
but this view is hardly supported by the coins, or any necessity of Hindu mytho¬ 
logy. On the coins, this form of S'iva or ‘ Okro’ is represented not as though it 
were the artist’s intention to represent three, but rather four heads or faces. What 
is depicted is, a full face in front flanked by two faces in profile, and with obviously 
room behind for a fourth face such an ideal figure corresponding very exactly with 
the well-known four-headed ‘ linga.’ See for example fig. 26 in the Plate of Indo- 
Scythian coins in c Jainism’ (E. Thomas) which type is also occasionally met with 
on the copper coins of Ooerki with the king on the obverse seated on a couch, with 
one leg uplifted thereon. Now S'iva though a polycephalic deity, is not one whose 
mythological attributes, like Diana’s “ Tria virginis ora Dianse” necessitate a 
triform conception of his person, and therefore the image on the coins of Ooerki and 
Bazdeo may fairly be regarded as representing not three but four heads. Had the 
artist wished to represent the god in a triform shape, he would have produced a 
figure resembling that of Janus, with two faces, neither of them in full profile, but 
this lie has never attempted. 
