Srí man m.. thavarmma-deva, Samvat 1.., the name and the date unfortunately remaining doubtful. [श्री मत्मं य वम्मे देव सं ११..?] Figs. 21 and 30 are duplicates, one completing the missing portion of the other; but owing to the strange form of two or three letters, some doubt remains as to the correct reading. On the obrerse, wefind आपृछ राज देव Aprichha Rija- deva, [श्री पृथ्वीराजदेव ] and on the reverse, ¤Â3⁄4¶ Sri Samanta-deva, with the addition of असावरी Asávari; the last syllables, वरी, might almost be read मी mi or vaga. Fig. 27, with the Sri Sámanta-deva very much perverted on the 'bull' side, has a new name on the right of the horseman, Sri Dana (or data) Pála-deva. [Madana-pála :Rev. श्री मदनपाल देव.] OBV. माधव श्री समन्तदेव. visible are. श्री वदासुर Kubáchah of Sind.] name on the bull side: the letters Sri Vadásura. [ श्री कुबाचहासुरितां In fig. 29 the outline of the sacred bull is somewhat difficult to be traced. The name below it begins with the letters T.. Sri kupá, or Sá kushá. [same as 28] Fig. 31 bears on the obverse the name of .. Sri Hara-deva. The reverse seems to begin with the same letters as fig. 30, viz. Asá; after which follow, at a short interval, मसाण देव.. Masinadeva. Srí Chaháḍ-deva and Asáwarí Srí Samasoral-deve. See further remarks, p. 326, infrâ]. It may be hereafter found that some of the above belong to what may be called the transition period, when attempts were made to express Musalmání names and titles in the vernacular character of India, of which I will now endeavour to produce such instances as Stacy's rich collection offers. The name of the rája on the obverse of all the transition or linkcoins is : Sri Hamirah; this important and well-known name may be found, either in full or in part, on figs. 20 (in this the engraver has reversed the whole die) 22, 36-40. The same name also occurs on figs. 44, 47, and 49, with an Arabic accompaniment, as will be presently noticed. [20, 22, 36-38, Muhammad bin Sám.] The first example of a Moslem title in its simplest form occurs in figs. 32 and 35, in the Nágarí word fra Suritán; this has no meaning in Hindí, and I conjecture that it is intended for the Arabic title, Sultán: the remainder of the sentence is, in these two instances, wanting. Figs. 34, 39-41. In these four we find a more complete paraphrase of the high-sounding titles of the Dihlí sovereigns; at least I conjecture that सुरिताण सा समसदीण (or as in 34, देण) is nothing more than Sultán Sháh Shams-ud-dín. Figs. 36-38 are equally capable, and only capable, of an interpretation on the same principle: the Devanagarí letters on the reverse run thus: HЯ Sá Mahamad Sáme, which I would convert into Shah Muhammad Sáme. The initial word will admit of being read Sri; but the rest of the legend is quite clear and satisfactory. The name of Hamíra, as before stated, is repeated on the obverse of all these curious coins. We have now to trace it into a field one step farther removed from the primitive standard. Figs. 48 and 49. In these, the first of the succeeding group in point of date, the horse and his rider are transformed into singular symbols, which only our prior acquaintance with the original could enable us to decypher: the word Sri on the first, and the termination of Hamírah—-—on the other, are still discernible in their usual position. On the reverse, the characteristic style of the Afghán coinage is adopted, and the Arabic version, were it completely visible, Sultan - السلطان شمس الدنيا و الدين التمش would evidently be Shams-ud-dunya wa ud-din Altamsh. The reading commences from below. Figs. 42 and 44, again, exhibit, to the right of the horse's head, the name of : Sri Hamirah, as usual. On fig. 43 it escapes detection only by want of room on the field. In all three, the hieroglyphic which has hitherto passed for the helmeted head of the horseman, has been, either designedly or unintentionally, removed, and the Arabic word Mahmud substituted. On the other face, the full titles of this sovereign, who was the son of Altamsh, may be recognized without much trouble, thus: Ul-Sulṭán-ul-aJolie 'azam Náṣir-ul-du ناصر الد the inscription terminating in the 'Maḥmúd' of the opposite face. Fig. 25 of the preceding plate is another coin of the same name and nature. Fig. 47. On this variety of the Hamíra group, the Arabic titles -Al-Sultan Fatih-ul السلطان فتاح الدنيا والدين,are, apparently [ Kubachah ناصر الدنيا والدین قباچه السلطان] .Stacy's collection dunya wa ul-dín. I only perceive one specimen of this reading in Fig. 45. The next variety of the mixed impression retains the horseman, with the Hindú name, but the Arabic titles are now blul Ul-Sultán Abú-'l-fataḥ-ul-Mu'azzam. Fig. 24 is the last on the list exhibiting the semblance of a horse man. The small portion of the Arabic legend included on the reverse is, fortunately, sufficient to point out the owner, and enable us to com - Ul-Sultan-ul-a'azam ' Ali السلطان الاعظم علا الدنيا و الدين ,plete it ul-dunya wa ul-din (Muhammad Shah). [Masa'úd] Figs. 23 and 46. There still remains undescribed a curious variety of the bull and horseman' coin, in which the bull is retained with the Sri Sámanta-deva; while, contrary to usage, the horse is omitted, or replaced by an Arabic legend in the connected or flowing character. The whole purport of it is not well ascertained, but the legible portion of the two middle lines is thus read by some :— Juelul cu Ul-Sultan-ul-a'azam-ul-Sultán-i 'adl. Others find in it' the name of Sabaktagín; and I am inclined to adjudge it rather to an earlier period than the Ghorí dynasty, both from the Arabic style, and from the retention of the name of Sámantadeva on the reverse. [The following is the restored legend: These are Lahor coins of السلطان المعظم ابو المظفر ابرهيم عدل Ibrahim of Ghazní-A.H. 451 to 492.] Figs. 26 and 50. We now pass to a new form of coin, allied to the foregoing, indeed, by the retention of Hindí on one side, but differing from them in the total rejection of the pictorial emblems. That the proper orthography of the word Sultán was now attained is evident in the initial letters श्री सुलता : Sri Sultá. The lower line presents three letters- mavraj-which may be intended for Mu'azz; thus agreeing with the Arabic of the opposite face: Sultan-ul-a'azam mu'azz-ul-dunya السلطان الاعظم معز الدنيا والدين wa ul-din (either Bairám Sháh, 1239; or Kai Kubád, 1286 (?) the only two emperors which bore the appellation of Mu'azz-ul-dín. [The full and complete legends on the reverse of these coins of Kai Kubád are as follows:-hitgani yeget.] From the last coin, the passage is easy to those of purely Muhammadan aspect, such as are described in Marsden's 'Numismata Orientalia,' vol. ii.; but this author does not appear to have had an opportunity of examining an intermediate group of coins, on which, in deference to the conquered people, a Nágarí inscription was retained on the margin. They are by no means uncommon; yet it is rare to |