tried to show was the cup δέπας, Smith’s _Dict. Antiq._ _s.v._ Mensura). This measure would be the size of the vessel ordinarily employed for wine, probably much the same as the two-handled vase out of which Silenus is seen drinking on coins of Thasos. With the introduction of silver currency nothing is more likely than that an effort would be made to equate the new silver unit to that which had formed the principal unit of barter. That the earliest types should indicate the object (or its value) which the coin replaced is in complete accord with the statement of Aristotle (quoted on an earlier page) that “the stamp was put on the coin as an indication of value[392].” As no numerals appear on the early Greek coins, it is evident that Aristotle regarded the symbol, whether ox-head, or tunny, or shield, as the index of the value. If it be said that the putting of a cow, or axe, or tunny on a coin was simply a picturesque way of indicating a single unit, we may reply that it is far easier to understand why a certain people chose a particular symbol, if in their minds the object symbolized was identified with the value of the silver or gold coin. It is at all events certain that Aristotle did not regard the type as religious in origin. But we are not without actual evidence that such an equating of the silver unit to the barter-unit really took place in Greece. It is held by the best numismatists that Solon was the first to coin money at Athens. It is also well known that the highest class in his constitution, called Pentacosiomedimni (_Five-hundred-measure-men_), were rated at 500 drachms. Thus the Olympic victor received 500 drachms to qualify him to be a Five-hundred-measure-man[393]. Furthermore Plutarch distinctly tells us that Solon reckoned a drachm as equivalent to a measure[394] or a sheep. It is hardly possible to doubt that the first Attic coined silver drachm was equated to the old barter unit of a measure (either of corn or oil). The same may be said in reference to the olive sprig which from the earliest issue is found on the coins of Athens. The sacred olive-trees (μορίαι) which belonged to the state, and for the care of which special officials were appointed, and even the very stumps of which, and the spot on which they had grown, were under a taboo[395], were a source of considerable revenue to the state in the 6th century B.C. The fact that they were all supposed to be scions of the sacred olive-tree on the Acropolis, which was itself supposed to be the gift of Athena, and the religious care bestowed on them, puts it beyond doubt that the olive at an early date formed one of the most important products of Attica. The instances given already of the employment of various kinds of food as money are sufficient to show that there is nothing far-fetched in supposing that olives and olive-oil may have been so employed at Athens. [Illustration: FIG. 40. Tetradrachm of Athens.]