But could we only find a contemporary description of the type on one of the earliest coins of Asia Minor, the cradle of the art of coining, we might get our ideas on the nature of the coin types greatly cleared. Fortunately such an opportunity is afforded to us by an unique coin in the British Museum, the oldest as yet known which bears an inscription. It is an oblong electrum coin (Fig. 35), the reverse having the usual incuse, but on its obverse it bears a stag feeding, and over it runs (retrograde) in archaic letters I AM THE MARK OF PHANES (Φανος εμι σεμα = Φάνους εἰμὶ σῆμα). There can be no doubt that the _mark_ of Phanes is the stag. If there was no inscription it would have been at once asserted that the stag was the symbol of the goddess Artemis, and who could deny it? But as it stands it is plain that the stag is nothing more than the particular badge adopted by the potentate Phanes, when and where he may have reigned, as a guarantee of the weight of the coin and perhaps the purity of the metal. The Daric itself needs no inscription to tell us that its type is not religious. The figure of the Great King with his spear and bow and quiver can hardly be allegorized even by an Origen[386]. Emboldened by these instances we may even hold up our hands against the host of Heaven, and raise doubts as to whether the foreparts of the lion and bull upon the coins of Lydia represent the Sun-god and the Moon-goddess. May not the lion simply be the royal emblem? I have already suggested this explanation for the lion weights of Assyria. Undoubtedly from the earliest times the king of beasts (as in _Aesop’s Fables_) was regarded in the East as the true badge of royalty. “The Lion of the tribe of Judah” is familiar to us all, and it is more rational to regard the lions which guarded the steps of Solomon’s throne as emblems of kingship rather than as symbols of the Sun. Is then the Lion on the coins of Lydia nothing more than the kings badge, just as the stag is the badge of Phanes? But what about the bull or cow? Shall I go too far if I regard it as indicating that the coin is the ox-unit? When the Greeks borrowed the art of coining from Lydia it is easy to understand that they would likewise borrow the type either in a complete or modified form, and hence it is that we find the lion or lion’s head on the coins of Miletus[387], the lion’s scalp on those of Samos (on which the cow’s head also is found), the lion’s head on the coins of Cnidus, of Gortyn in Crete, at Rhodes, at Miletus, and at the Phocaean towns of Velia in Lucania, and Massalia in Gaul, and put by the Samian exiles on their coins at Zancle. If the Greeks had been barbarians they would have slavishly copied the lion coins of Lydia, just as the Gauls copied the lion of Massalia, and at a later time the stater of Philip, and as the Himyarites of South Arabia, the “owls” of Athens[388], and as in mediaeval times the Danes of Dublin copied the coins of the Saxon kings[389].