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Obverse: Spalapati Deva jital 750-900
Reverse: Spalapati Deva jital 750-900
Obverse: Sāmanta Deva jital 850-1000
Reverse: Sāmanta Deva jital 850-1000

The jital was a silver coin introduced by the Kabul Shahis around 750 CE.

History

The term jital (uncertain etymology) is used by numismatists for coins derived from the Shahi bull-and-horseman by one or more evolutionary steps.[1] Silver jitals were accompanied by copper coins of lower denomination, often struck with the same die. The bull-and-horseman design (see images at right and below) was copied and adapted by subsequent Hindu and Muslim Medieval authorities in the territories corresponding to Afghanistan, Pakistan, North West India and eventually beyond. [2] The jital, issued in vast numbers by the Hindu Shahi, is credited with expanding the geographic reach of a monetized economy in Medieval India.[3] Valued for their reliable silver content, bull-and-horseman jitals were circulated along trade routes from their Afghan source to northeastern Europe.[4]

After the Shahi period, the silver jital gave way to the Rajput billon jital of silver mixed with copper, an alloy with continued use in the early coinage of the Muslim rulers of Delhi based on the silver taka or tanka currency. At the time of the eighth Mamluk sultan, Mahmud I (1246-1266), the average billon jital contained 14.4 grains of silver, leading Wright (1936) to conjecture that these early jitals of the Delhi sultanate were worth 1/12 of a tanka.[5] Later, the jital was variously valued at 1/48, 1/50, 1/60 and 1/64 of a tanka, and the jital, in turn, was made up of a variable number of lower denomination gani. The number of gani that made up a jital also varied, in some cases based on the silver content of the jital.[6][7][8][9] Wright reports larger denomination coins of 2, 3, 4, 6, and of 12 jitals (a quarter tanka).[10] The unstable value of the tanka currency system was brought to a crisis by Sultan Muhammad bin Tughlaq (1321-1351) when he introduced representative coins of copper and brass that could be exchanged for fixed amounts of gold and silver from the Sultanate treasury. This created conditions for rampant forgery that led him to withdraw the system within eight days, reportedly buying back his brass coins.[11][12][13] Jitals were also issued in the south of the subcontinent. An early 15th century Ilkhanid ambassador to Vijayanagar (Karnataka) reported three types of coin in use there: gold alloy, pure silver and copper jital.[14]

Jital
Span of issue c.750 — c.1450 CE or 1599 CE
Composition Silver, Billon (alloy), Copper
Technique Die-struck, hammered
Mass Variable including 4.32, 3.6, 3.4, 3.3, and 2.2 gram standards
Origin Kabul and Gandhara
Legend scripts Bactrian, Sharada, Nagari, Arabic, Persian

Visual elements of the jital

On the Shahi prototype, the obverse face of the coin shows a seated humpbacked Zebu bull with a Sharada script legend above with a dotted border. There is a horse and rider on the reverse. The bull is draped with a jhula (saddle-cloth), has a trishula on its rump and a star shaped object hanging from its neck. As a sacred symbol of Hinduism most associated with Shiva, the trishula establishes the bull as Nandi, Shiva's mount and devotee.[15][16] The jitals of Chandela ruler Sallakshana-Pala-Deva, Tomaras Ananga-Pala-Deva and others feature a variety of marks on the jhula.[17] Numbers appear on the jhula of jitals issued by the Delhi rajas.[18] The horse is caparisoned including a back-strap with three or four circular pellets and the rider holds a lance with a waving pennon. The legend above the bull features formulaic language such as Sri Spalapati Deva (Radiant Spalapati the God) or Sri Samanta Deva. Spalapati means "war-lord" (from Persian spala, army + Sanskrit pati, master) and Sāmanta, "governor" or "feudatory lord," thus the coins reference generic titles rather than specific persons, despite the apparent existence of a Hindu Shahi king called Sāmand (c. 850-870 CE). [19][20] On the Spalapati coins, the horseman wears turban-like head gear with a globule at the top whereas on subsequent Samanta coins the rider's head is stylized, resembling a cross.[21] Corrupted Bactrian script runs across the margin before the horseman which some interpret as Sri Ispahbadh, the Persian equivalent of Spalapati.[22] The image of the sacred bull, communicating virility and power, amplifies the imputed divinity of the issuing authority and may have meant to assert Hindu sovereignty over their Turk Shahi predecessor or against the encroachment of neighboring Muslim rulers.[23][24] It would not be the last time that rulers in this contested frontier zone created numismatic self-representation with an eye on powerful neighbors.[25] Coin circulation also serves to redraw cultural boundaries. Shiva's bull with trishula continued as a device issued by Muslim rulers as far afield as the Abbasid caliphs of Iraq.[26] A war elephant, an Indic military feature adopted by Muslim rulers, sometimes takes the place of the bull. Jitals issued by Muslim authorities featured bilingual Nāgarī/Persian language inscriptions or used Persian or Nāgarī alone. The skillful execution of images of the early high silver content jitals gave way to coins of cruder make and lower or no silver content both over time and when issued by mints at the geographic margins.[27] The reverse sometimes names the issuing ruler and may contain a single nāgarī letter such as A, Gu, K, Bhi, or M or other device beside the horseman that may indicate, per Bhatia (1973) the proper names of the Shahi rulers, or per Tye (1995), the badge of minting cities.[28][29][30][31] The motif of the armed horseman extended beyond jitals to other denominations such as the gold tankas and quarter tankas of Muhammad of Ghor, who also issued jitals (see Ghurid jital below). The horseman on these tankas wields a mace, axe, or sword rather than a lance. The mace (danda) is an ancient symbol of sovereignty in India. Singh argues that the choice of weapons depicted on the coins held a propaganda function, to validate new Turkic rulers and their Islamic regime to the subjugated population.[32]

For Flood (2009), the bull-and-horseman coin presents a challenge to the common assumptions of historians, social scientists and museum curators. Issued by both Hindu and Muslim authorities, featuring Indic motifs, Persian-Nāgarī bilingual inscriptions, and changing weight systems based on Persian and Indic standards, the jital serves to rebuke modern scholars for dividing transcultural premodern societies and their artifacts into artificially separate categories of Muslim and Hindu periods or societies. The jital provides material evidence that such fixed and separated categories misrepresent the mobile, fluid, heterogeneous, cosmopolitan, polyglot societies of the South Asian borderlands. Flood further suggests that coins are not merely a medium of exchange but vehicles for the circulation of ideas.[33] Robert Tye articulates a similar assessment based on his study of Indo-Persian coinage arguing that "peoples united in the use of a particular sort of currency are also like to exchange ideas about how that coinage should be used, changed and developed.[34]

Identifying jital coins

Weight and visual assessment can identify basic categories of jital. MacDowall (1968) has organized the jitals of Kabul and Gandhara into three major groupings with the following characteristics:

I. Silver coins with Šrí Spalapati Deva, struck between 3.1 and 3.5 gm. with a remarkably uniform content of 70 per cent gold and silver with the types in good style, and a reverse legend in cursive script which is faithfully copied but progressively misunderstood.

II. Silver coins with Šrí Sāmanta Deva, struck to a slightly lower weight standard between 2.9 and 3.3 gm. with good metal but more variety in purity ranging from 61 to 70 per cent, gold and silver. The reverse legend merely survives now as a stylized design, and other features of the types have been copied and progressively misunderstood.

III. Billon coins with Šrí Sāmanta Deva struck to a good weight standard but now merely billon with a gold and silver content of 25 to 30 per cent. There is a further sharp deterioration and progressive stylization of design. [35]

The exact coin is often identifiable by matching the legend and design to a cataloged coin type. Robert Tye's 1995 Catalog includes images and attributions of 418 jital types that collectors can consult to match and identify coins. A particular challenge is that the legends are often partially off flan, (beyond the edge of the coin), leading collectors to make educated guesses based on visible parts of the legend.[36]

The Jital in History: The Shahi Problem

The coinage of India, dating back about 2500 years, provides material evidence of the abundance or scarcity of various metals, the names and sometimes dates and mint locations of ruling authorities, of written languages in use, of religious affiliation, the state of metallurgy, systems of weight, currency systems and cultural values.[37] In the Indian subcontinent, indigenous coinage practices were interrupted by a series of invaders—Greek, Turkic, Mongol, and Persian—who variously imposed their own coinage practices, adapted to, or influenced indigenous coinage practices, establishing what can be seen as an enduring dialog in metal coin.[38] Where textual sources are contradictory, incomplete or lacking, as is often the case in the early history of India, coins can be the primary or only evidence of historical facts.[39] In the case of Shahi jitals, the inscriptions taken for the names of kings do not correspond to lists of kings known from literary sources. These discrepancies constitute what has been called the "Shahi problem."[40]

Al-Bīrūnī's list (c. 1030) of the Hindu Shahi kings below bears few commonalities with names or titles on the coins. Sāmand (which could be a name but more likely a title) appears to correspond to Samanta Deva and Bhīm may correspond to Šrí Bhima Deva but the rest do not appear represented on any coins. The names Šrí Khudavayaka and Šrí Vakka Deva appear on coins but not on the list. Kalhana's 12th century Rājataraṅginī provides evidence disputing Al-Bīrūnī's list, maintaining that Kallar is a misreading of the later Kamalaku (Kamalū) and that because Samanta is not known in any other instance as a name, that this is merely a title.[41] Historians and numismatists have not been able to resolve these discrepancies.[42]

Hindu Shahi Kings
Name Known dates
Kallar -
Sāmand -
Kamalū Rai of Hindustan at time of 'Amru Lais (878-90 CE)
Bhīm Ruling in period 950-958 CE
Jaipāl Ruling in period 964-1001 CE[43]
Ānandapāla -
Tarojanapāla Killed 1021 CE
Bhimapāla Killed 1026 CE

Disputed duration

According to Cunningham (1894), the jital denomination and coin form was used for 750 years, continuing as late as the reign of Raja of Kangra, Triloka Chandra (1420-1450), who Cunningham mistakenly claims as a contemporary of Jahangir (1605-1627).[44] Other scholars report that Akbar's zabt land revenue system was assessed in dāms and jitals.[45] Having adopted the rupee currency system introduced by Sher Shah during the Sur Empire interregnum, by most accounts, Akbar did not issue jital coins, but retained the jital as an account value representing 1/25 of a copper dām and 1/1000 of a rupee.[46][47] This accepted timeline is complicated by the existence of a single copper coin of Akbar's inscribed "jital" and "sanah (regnal year) 43," establishing a physical jital in 1599 which conforms to the theoretical weight of 1/25th dām or 1/1000th rupee. [48] Sher Shah's copper paisa was a direct representative of the billon jital but Akbar did not adopt this denomination from Sher Shah's rupee currency system. [49] Robert Tye published a catalog and account of Jital coins in 1995 which documents the latest jitals as those of Mahmud of Jaunpur 1440-1457 CE.[36] By this reckoning the jital as a coin was in use about 600 years. Accepting the single copper jital of 1599 and the continued use of the jital as a notional value in the Mughal period extends the span of jital use to approximately 850 years.

Buying power of the jital

Alauddin Khalji (1296-1316) regulated the prices of staple foods and essential commodities to prevent famine, discourage stockpiling, increase tax revenue, eliminate bribery, and insure that his military personnel were paid on time and could afford to live on their salaries. Battles could be lost if any part of the imperial workforce walked off the job for non-payment.[50][51] The salary of a calvaryman with his own horse was 235 tankas per year or 19 1/2 tankas per month (936 jitals).[52] The Delhi market prices during this period of economic and political stability appear below:[53]

Delhi market prices c. 1300
Commodity Weight Price
Sugar candy 1 seer 2 jitals
Raw sugar (gur) 1 seer .5 jital
Lamp oil 3 seers 1 jital
Ghee 1 seer .5 jital
Salt 5 seers 1 jital
Onions & garlic 1 seer 1 jital

During the Tughluq dynasty (1320-1413), seven varieties of grapes were grown in Delhi that sold for 1 jital per seer (c. 25 lbs/9.3 kg).[54] During the reign of Muhammad Tughluq (1325-1351), prices rose considerably due to drought, famine, mismanagement and constant rebellion.[55]

Delhi market prices c. 1350
Commodity Weight Price
Sugar candy 4 seers 8 jitals
Sugar 5 seers 8 jital
Barley per maund 8 jitals
Wheat per maund 12 jitals
Rice per maund 14 jitals

Changing coin weight and weight systems in political context

Kushano-Sasanian coin types struck to Persian weight standards dominated Medieval Indian circulation after the fall of the Gupta Empire in the 6th century. The ancient Hindu weight system, dating to Mohenjo Daro, was based on the ratti, the poisonous bright red seed of Abrus precatorius. This weight system appears to have become extinct, at least with respect to coinage. After Kallar founded the Hindu Shahi dynasty (c. 843) in present day Afghanistan with Muslim caliphs at the border, the jital resurrected the ancient weight system at 3.4 grams, the same weight last used as the Mauryan dharana of a thousand years earlier as the weight of the silver punchmarked Karshapana.[56][57] The early Shahi bull-and-horseman jitals have a consistent weight and high silver content over hundreds of years demonstrating a sound economy and stable political power.[58] By about 1000 CE, the Shahi had lost some of their territory and silver mines and bull-and-horseman jitals had fallen in weight to about 3.2 grams. This coin weight standard with minor variance would persist another 400 years into the colonial period of British rule. The incursion of Mongol armies in the early 13th century impacted coin weight systems. Coins struck by the Khwarezmian Empire under Ala-ud-din Muhammad, (1200-1220 CE) and the jitals issued by Genghis Khan appear based on the mithqal, the Persian standard silver weight unit of 4.32 grams.[59] A hoard of mostly Mongol jitals showed no standard weight, ranging from 2.6 to 6.2 grams.[60] When the Ghorid armies captured Delhi and Bengal at the end of the 12th century, they established the silver tanka weighing about 10.5 grams. Versions of the bull-and-horseman jitals continued to be issued as subsidiary coinage, having been increased in weight to about one-third of the tanka at 3.6 grams. The dueling Hindu and Muslim weight systems, the use of billon (alloy) with varying degrees of silver content and attempts to manipulate economic behavior led to shifting weights and values of the jital for the remainder of its circulating life.[61] The currency became stabilized when Sher Shah Suri abolished the use of mixed metals and introduced the rupee of 100 rattis (11.40 grams) of 96% pure silver.[62] Mughal Emperor Akbar further systematized weights and currency as below.[63]

Akbar's currency and weight system
Denomination Metal Value Weight
Jital Copper (single example) 1/25th dām / 1/1000 rupee .838 grams
Damri Copper 1/8th dām 2.62 grams
Dam Copper 1/40th rupee 1.8 tola / 20.96 grams
Rupee Silver 40 dām 176 grains troy silver / 1 tola / 11.66 grams
Mohur Gold 9-10 rupiya 170-175 grains

The purchasing power of the rupee was equal to the price of silver in the bullion market and the rupee was the only legal tender and money of account by which all other prices were expressed. Thus while the rupee was a fixed value, its purchasing power fluctuated. The chart above indicates the approximate value of other denominations relative to the rupee but there was no fixed rate of exchange. [64] The dām and rupee coins were also used as weights. The 11.66 gram tola persisted as a unit of mass, eventually adopted as standard under British rule, and while replaced by metric units in 1956, is still in current use in bullion markets and in the measurement of charas (hashish).[65]

Kabul Shahi jital c. 850-1000 CE. Obverse: Recumbent bull with jhula, trishula on rump. Sharada legend Sri Samanta Deva (Radiant Samanta the God). Reverse: Lance bearing rider on caparisoned horse. Legend: Bhi. Silver 3.21 grams, 18.5 mm diameter. Gandhāra-Ohind mint. Tye #14
Ghurid jital. Muhammad of Ghor 1173-1206. Obverse: Bull with trishula, Sri MaHaMaDa SaMe above. Reverse: Horseman, Sri Hammira (Sanskritized form of Arabic title, "Amir"). Leaded copper (apparent from whitish color) 3.54 grams. 16 mm. Tye #185.
Delhi Sultanate jital (4 gani). Giyath ud-Din Tughluq 1320-1325. Obverse: Al-Sultan-ul-Ghazi Ghiyath ud-Dunya Wal Deen. Reverse: Abul Muzaffar Tughluq Shah al Sultan. Billon 3.48 grams. 16 mm diameter.

Jital-issuing authorities

Robert Tye's 1995 Jitals: A catalogue and account of the coin denomination of daily use in Medieval Afghanistan and North West India identifies the following issuers.[66]

References

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