Indo-Scythians

During the Achaemenid conquest of the Indus Valley circa 515 BCE, the Achaemenid army was not uniquely Persian, and the Sakas probably participated in the invasion of northwestern India. The Achaemenid army was composed of many different ethnicities that were part of the vast Achaemenid Empire. The army included Bactrians, Sakas (Scythians), Parthians, Sogdians.[17] Herodotus gives a full list of the ethnicities of the Achaemenid army, in which are included Sakas together with Ionians (Greeks), and even Ethiopians.[18][17] These ethnicities are likely to have been included in the Achaemenid army which invaded India.[17]

Some scholars, including Michael Witzel[19] and Christopher I. Beckwith[20] suggested that the Shakyas, the clan of the historical Gautama Buddha, were originally Scythians from Central Asia, and that the Indian ethnonym Śākya has the same origin as “Scythian”, called Sakas in India.[17] This would also explain the strong support of the Sakas for the Buddhist faith in India.[20]

The Persians, the Sakas and the Greeks, may have later participated in the campaigns of Chandragupta Maurya to gain the throne of Magadha circa 320 BCE. The Mudrarakshasa states that after Alexander's death, an alliance of "Shaka-Yavana-Kamboja-Parasika-Bahlika" was used by Chandragupta Maurya in his campaign to take the throne in Magadha and found the Mauryan Empire.[21][22][23] The Sakas were the Scythians, the Yavanas were the Greeks, and the Parasikas were the Persians.[22][24]

In the 2nd century BC, a fresh nomadic movement started among the Central Asian tribes, producing lasting effects on the history of Rome in Europe, Parthia in Western Asia, and Bactria, Kabul, and India in the east in Southern Asia. Recorded in the annals of the Han dynasty and other Chinese records, this great tribal movement began after the Yuezhi tribe was defeated by the Xiongnu, fleeing westwards after their defeat and creating a domino effect as they displaced other central Asian tribes in their path.[25]

Detail of one of the Orlat plaques seemingly representing Scythian soldiers.

According to these ancient sources Modu Shanyu of the Xiongnu tribe of Mongolia attacked the Yuezhi (possibly related to the Tocharians who lived in eastern Tarim Basin area) and evicted them from their homeland between the Qilian Shan and Dunhuang around 175 BC.[26] Leaving behind a remnant of their number, most of the population moved westwards into the Ili River area. There, they displaced the Sakas, who migrated south into Ferghana and Sogdiana. According to the Chinese historical chronicles (who call the Sakas, "Sai" 塞): "[The Yuezhi] attacked the king of the Sai who moved a considerable distance to the south and the Yuezhi then occupied his lands."[27][28]

Sometime after 155 BC, the Yuezhi were again defeated by an alliance of the Wusun and the Xiongnu, and were forced to move south, again displacing the Scythians, who migrated south towards Bactria and present Afghanistan, and south-west closer towards Parthia.

The Sakas seem to have entered the territory of the Greco-Bactrian Kingdom around 145 BC, where they burnt to the ground the Greek city of Alexandria on the Oxus. The Yuezhi remained in Sogdiana on the northern bank of the Oxus, but they became suzerains of the Sakas in Bactrian territory, as described by the Chinese ambassador Zhang Qian who visited the region around 126 BC.

In Parthia, between 138–124 BC, a tribe known to ancient Greek scholars as the Sacaraucae (probably from the Old Persian Sakaravaka "nomadic Saka") and an allied, possibly non-Saka/Scythian people, the Massagetae came into conflict with the Parthian Empire. The Sacaraucae-Massagetae alliance won several battles and killed, in succession, the Parthian kings Phraates II and Artabanus I.

The Parthian king Mithridates II finally retook control of parts of Central Asia, first by defeating the Yuezhi in Sogdiana in 115 BC, and then defeating the Scythians in Parthia and Seistan around 100 BC.

After their defeat, the Yuezhi tribes migrated relatively far to the east into Bactria, which they were to control for several centuries, and from which they later conquered northern India to found the Kushan Empire.[29]

Asia in 100 BC, showing the Sakas and their neighbors

Ahmad Hassan Dani and professor Karl Jettmar, from the petroglyphs left by Saka soldiers at principle river crossings at Chilas and the Sacred Rock of Hunza, have established the route across the Karakoram mountains used by Maues, the first Indo-Scythian king, to capture Taxila from Indo-Greek King Apollodotus II.[35]

The 1st century AD Periplus of the Erythraean Sea describes the Scythian territories there:

"Beyond this region (Gedrosia), the continent making a wide curve from the east across the depths of the bays, there follows the coast district of Scythia, which lies above toward the north; the whole marshy; from which flows down the river Sinthus, the greatest of all the rivers that flow into the Erythraean Sea, bringing down an enormous volume of water (...) This river has seven mouths, very shallow and marshy, so that they are not navigable, except the one in the middle; at which by the shore, is the market-town, Barbaricum. Before it there lies a small island, and inland behind it is the metropolis of Scythia, Minnagara; it is subject to Parthian princes who are constantly driving each other out.."[36]

The Indo-Scythians ultimately established a kingdom in the northwest, based near Taxila, with two great Satraps, one in Mathura in the east, and one in Surastrene (Gujarat) in the southwest.

In the southeast, the Indo-Scythians invaded the area of Ujjain, but were subsequently repelled in 57 BC by the Malwa king Vikramaditya. To commemorate the event Vikramaditya established the Vikrama era, a specific Indian calendar starting in 57 BC. More than a century later, in AD 78, the Sakas would again invade Ujjain and establish the Saka era, marking the beginning of the long-lived Saka Western Satraps kingdom.[37]

Coin of Maues depicting Balarama, 1st century BC. British Museum.

A coin of the Indo-Scythian king Azes

The presence of the Scythians in north-western India during the 1st century BCE was contemporary with that of the Indo-Greek Kingdoms there, and it seems they initially recognized the power of the local Greek rulers.

Maues first conquered Gandhara and Taxila around 80 BCE, but his kingdom disintegrated after his death. In the east, the Indian king Vikrama retook Ujjain from the Indo-Scythians, celebrating his victory by the creation of the Vikrama era (starting 58 BCE). Indo-Greek kings again ruled after Maues, and prospered, as indicated by the profusion of coins from Kings Apollodotus II and Hippostratos. Not until Azes I, in 55 BC, did the Indo-Scythians take final control of northwestern India, with his victory over Hippostratos.

A toilet tray of the type found in the Early Saka layer at Sirkap

Several stone sculptures have been found in the Early Saka layer (Layer No4, corresponding to the period of Azes I, in which numerous coins of the latter were found) in the ruins of Sirkap, during the excavations organized by John Marshall.

A bronze coin of the Indo-Scythian King Azes. Obverse: BASILEWS BASILEWN MEGALOU AZOU, Humped Brahman bull (zebu) walking right, Whitehead symbol 15 (Z in square) above; Reverse: Kharosthi "jha" to right / Kharosthi legend, Lion or leopard standing right, Whitehead symbol 26 above; Reference: Whitehead 259; BMC p. 86, 141.

The Bimaran casket, representing the Buddha surrounded by Brahma (left) and Śakra (right) was found inside a stupa with coins of Azes inside. British Museum.

Several of them are toilet trays (also called Stone palettes) roughly imitative of earlier, and finer, Hellenistic ones found in the earlier layers. Marshall comments that "we have a praiseworthy effort to copy a Hellenistic original but obviously without the appreciation of form and skill which were necessary for the task". From the same layer, several statuettes in the round are also known, in very rigid and frontal style.

Azes is connected to the Bimaran casket, one of the earliest representations of the Buddha. The casket was used for the dedication of a stupa in Bamiran, near Jalalabad in Afghanistan, and placed inside the stupa with several coins of Azes. This event may have happened during the reign of Azes (60–20 BCE), or slightly later. The Indo-Scythians are otherwise connected with Buddhism (see Mathura lion capital), and it is indeed possible they would have commended the work.

Coin of Rajuvula (c. 10 CE), AE, Mathura
Obv: Bust of King Rajuvula, with Greek legend.
Rev: Pallas standing right (crude). Kharoshthi legend.

The Mathura lion capital is an important Indo-Scythian monument dedicated to the Buddhist religion (British Museum).

In northern India, the Indo-Scythians conquered the area of Mathura over Indian kings around 60 BCE. Some of their satraps were Hagamasha and Hagana, who were in turn followed by the Saca Great Satrap Rajuvula.

The Mathura lion capital, an Indo-Scythian sandstone capital in crude style, from Mathura in northern India, and dated to the 1st century CE, describes in kharoshthi the gift of a stupa with a relic of the Buddha, by Queen Nadasi Kasa, the wife of the Indo-Scythian ruler of Mathura, Rajuvula. The capital also mentions the genealogy of several Indo-Scythian satraps of Mathura.

Rajuvula apparently eliminated the last of the Indo-Greek kings Strato II around 10 CE, and took his capital city, Sagala.

The coinage of the period, such as that of Rajuvula, tends to become very crude and barbarized in style. It is also very much debased, the silver content becoming lower and lower, in exchange for a higher proportion of bronze, an alloying technique (billon) suggesting less than wealthy finances.

The Mathura lion capital inscriptions attest that Mathura fell under the control of the Sakas. The inscriptions contain references to Kharahostes and Queen Ayasia, the "chief queen of the Indo-Scythian ruler of Mathura, satrap Rajuvula." Kharahostes was the son of Arta as is attested by his own coins.[38] Arta is stated to be brother of King Moga or Maues.[39]

The Indo-Scythian satraps of Mathura are sometimes called the "Northern Satraps", in opposition to the "Western Satraps" ruling in Gujarat and Malwa. After Rajuvula, several successors are known to have ruled as vassals to the Kushans, such as the "Great Satrap" Kharapallana and the "Satrap" Vanaspara, who are known from an inscription discovered in Sarnath, and dated to the 3rd year of Kanishka (c. AD 130), in which they were paying allegiance to the Kushans.[40]

Silver coin of Vijayamitra in the name of Azes. Buddhist triratna symbol in the left field on the reverse.

Profile of the Indo-Scythian King Azes on one of his coins.

The text of the Yuga Purana describes an invasion of Pataliputra by the Scythians sometimes during the 1st century BC, after seven great kings had ruled in succession in Saketa following the retreat of the Yavanas. The Yuga Purana explains that the king of the Sakas killed one fourth of the population, before he was himself slain by the Kalinga king Shata and a group of Sabalas (Sabaras or Bhillas).[41]

After the death of Azes, the rule of the Indo-Scythians in northwestern India was shattered with the rise of the Indo-Parthian ruler Gondophares in the last years of the 1st century BC. For the following decades, a number of minor Scythian leaders maintained themselves in local strongholds on the fringes of the loosely assembled Indo-Parthian empire, some of them paying formal allegiance to Gondophares I and his successors.

During the latter part of the 1st century AD, the Indo-Parthian overlordship was gradually replaced with that of the Kushans, one of the five tribes of the Yuezhi who had lived in Bactria for more than a century, and were now expanding into India to create a Kushan Empire. The Kushans ultimately regained northwestern India from around AD 75, and the area of Mathura from around AD 100, where they were to prosper for several centuries.[29]

Coin of the Western Kshatrapa ruler Rudrasimha I (c. AD 175 to 197), a descendant of the Indo-Scythians

Indo-Scythians continued to hold the area of Seistan until the reign of Bahram II (AD 276–293), and held several areas of India well into the 1st millennium: Kathiawar and Gujarat were under their rule until the 5th century under the designation of Western Kshatrapas. The Khsatrap Rudradaman I was a notable conqurer whos exploits are inscribed in the Junagadh rock inscription of Rudradaman. During his campaigns, Rudradaman conqured the Yaudheyas and defeated the Satavahana Empire. The Western Kshatraps were eventually conquered by the Gupta emperor Chandragupta II (also called Vikramaditya).

Indo-Scythian soldiers in military attire are sometimes represented in Buddhist friezes in the art of Gandhara (particularly in Buner reliefs). They are depicted in ample tunics with trousers, and have heavy straight swords as weapons. They wear pointed hoods (the Scythian cap or bashlyk), which distinguishes them from the Indo-Parthians who only wore a simple fillet over their bushy hair,[43] and which is also systematically worn by Indo-Scythian rulers on their coins. With the right hand, some of them are forming the Karana mudra against evil spirits. In Gandhara, such friezes were used as decorations on the pedestals of Buddhist stupas. They are contemporary with other friezes representing people in purely Greek attire, hinting at an intermixing of Indo-Scythians (holding military power) and Indo-Greeks (confined, under Indo-Scythian rule, to civilian life).

Another relief is known where the same type of soldiers are playing musical instruments and dancing, activities which are widely represented elsewhere in Gandharan art: Indo-Scythians are typically shown as reveling devotees.

• 
  One of the Buner reliefs showing Scythian soldiers dancing. Cleveland Museum of Art.
• 
  Indo-Scythians pushing along the Greek god Dionysos with Ariadne.[44]
• 
  Hunting scene.
• 
  Hunting scene.

Gandhara stone palette with Scythians playing music.

Numerous stone palettes found in Gandhara are considered good representatives of Indo-Scythian art. These palettes combine Greek and Iranian influences, and are often realized in a simple, archaic style. Stone palettes have only been found in archaeological layers corresponding to Indo-Greek, Indo-Scythian and Indo-Parthian rule, and are essentially unknown in the preceding Mauryan layers or the succeeding Kushan layers.[45]

Very often these palettes represent people in Greek dress in mythological scenes, a few in Parthian dress (head-bands over bushy hair, crossed-over jacket on a bare chest, jewelry, belt, baggy trousers), and even fewer in Indo-Scythian dress (Phrygian hat, tunic and comparatively straight trousers). A palette found in Sirkap and now in the New Delhi Museum shows a winged Indo-Scythian horseman riding winged deer, and being attacked by a lion.

The Bajaur casket was dedicated by Indravarman, Metropolitan Museum of Art.[46]

Several Indo-Scythian kings after Azes are known for making Buddhist dedications in their name, on plaques or reliquaries:

• Patika Kusulaka (25 BCE – 10 CE) related his donation of a relic of the Buddha Shakyamuni to a Buddhist monastery, in the Taxila copper plate.
• Kharahostes (10 BCE – 10 CE) is mentioned on the Buddhist Mathura lion capital and on a reliquary.[47][48] His coins were also found in the Bimaran casket, a beautiful Buddhist gold reliquary with an early image of the Buddha, now in the British Museum. Some of his coins bear the Buddhist triratna symbol.
• Vijayamitra (ruled 12 BCE - 15 CE) personally dedicated in his name a Buddhist reliquary.[49][50] Some of his coins bear the Buddhist triratna symbol.
• Indravarman, while still a Prince, personally dedicated in 5-6 CE a Buddhist reliquary, the Bajaur casket, now in the Metropolitan Museum of Art.
• Zeionises and Aspavarma also used the Buddhist triratna symbol on their coins.
• Rajuvula erected the Mathura lion capital, which incorporates Buddhist symbols and relates the donations by his wife of relics to a stupa.

Buddhist stupas during the late Indo-Greek/Indo-Scythian period were highly decorated structures with columns, flights of stairs, and decorative Acanthus leaf friezes. Butkara stupa, Swat, 1st century BC.[51]

Possible Scythian devotee couple (extreme left and right, often described as "Scytho-Parthian"),[52] around the Buddha, Brahma and Indra.

Excavations at the Butkara Stupa in Swat by an Italian archaeological team have yielded various Buddhist sculptures thought to belong to the Indo-Scythian period. In particular, an Indo-Corinthian capital representing a Buddhist devotee within foliage has been found which had a reliquary and coins of Azes buried at its base, securely dating the sculpture to around 20 BC.[53] A contemporary pilaster with the image of a Buddhist devotee in Greek dress has also been found at the same spot, again suggesting a mingling of the two populations.[54] Various reliefs at the same location show Indo-Scythians with their characteristic tunics and pointed hoods within a Buddhist context, and side-by-side with reliefs of standing Buddhas.[55]

Other reliefs have been found, which show Indo-Scythian men with their characteristic pointed cap pushing a cart on which is reclining the Greek god Dionysos with his consort Ariadne.

The Mathura lion capital, which associates many of the Indo-Scythian rulers from Maues to Rajuvula, mentions a dedication of a relic of the Buddha in a stupa. It also bears centrally the Buddhist symbol of the triratana, and is also filled with mentions of the bhagavat Buddha Sakyamuni, and characteristically Buddhist phrases such as:

"sarvabudhana puya dhamasa puya saghasa puya"

"Revere all the Buddhas, revere the dharma, revere the sangha"

(Mathura lion capital, inscription O1/O2)

• 
  Indo-Corinthian capital from Butkara Stupa, dated to 20 BC, during the reign of Azes II. Turin City Museum of Ancient Art.
• 
  Dancing Indo-Scythians (top) and hunting scene (bottom). Buddhist relief from Swat, Gandhara.
• 
  Butkara doorjamb, with Indo-Scythians dancing and reveling. On the back side is a relief of a standing Buddha[56]
• 
  Statue with inscription mentioning "year 318", probably 143 CE.[57] The two devotees on the right side of the pedestal are in Indo-Scythian suit (loose trousers, tunic, and hood).[58]

• Maues, c. 85–60 BC
• Vonones, c. 75–65 BC
• Spalahores, c. 75–65 BC, satrap and brother of King Vonones, and probably the later King Spalirises.
• Spalirises, c. 60–57 BC, king and brother of King Vonones.
• Spalagadames c. 50 BC, satrap, and son of Spalahores.
• Azilises, before 60 BC
• Azes I, c. 60–20 BC
• Zeionises, c. 10 BC – AD 10
• Kharahostes, c. 10 BC – AD 10
• Hajatria

• Liaka Kusuluka, satrap of Chuksa
• Kusulaka Patika, satrap of Chuksa and son of Liaka Kusulaka
• Bhumaka
• Nahapana (founder of the Western Satraps)

• Vijayamitra (12 BC - AD 15), wife Rukhana
• Indravasu (c. AD 20), wife Vasumitra
• Vispavarman, wife Śiśirena
• Indravarman, wife Uttara
• Aspa (AD 15–45) [73] or Aspavarma (AD 15 - 45)
• Sasan [74]

Drachm of Parataraja Bhimarjuna.
Obv: Robed bust of Bhimarjuna left, wearing tiara-shaped diadem.
Rev: Swastika with legend surrounding.
1.70g. Senior (Indo-Scythian) 286.1 (Bhimajhuna)

• Yolamira, son of Bagareva (c. 125–150)
• Bagamira, son of Yolamira (c. 150)
• Arjuna, a second son of Yolamira (c. 150–160)
• Hvaramira, a third son of Yolamira (c. 160–175)
• Mirahvara, son of Hvaramira (c. 175–185)
• Miratakhma, another son of Hvaramira (c. 185–200)
• Kozana, son of Bagavharna (and perhaps grandson of Bagamira?) (c. 200–220)
• Bhimarjuna, son of Yolatakhma (and perhaps grandson of Arjuna?) (c. 220–235)
• Koziya, son of Kozana (c. 235–265)
• Datarvharna, son of Datayola I (possible grandson of Bhimarjuna) (c. 265–280)
• Datayola II, son of Datarvharna (c. 280–300)

• Hagamasha (satrap, 1st century BC)
• Hagana (satrap, 1st century BC)
• Rajuvula, c. AD 10 (Great Satrap)
• Sodasa, son of Rajuvula
• "Great Satrap" Kharapallana (c. AD 130)
• "Satrap" Vanaspara (c. AD 130)

• Bhadayasa
• Mamvadi
• Arsakes

• Nahapana (119–124)
• Chastana (c. 120), son of Ghsamotika
• Jayadaman, son of Chastana
• Rudradaman I (c. 130–150), son of Jayadaman
• Damajadasri I (170–175)
• Jivadaman (175 died 199)
• Rudrasimha I (175–188 died 197)
• Isvaradatta (188–191)
• Rudrasimha I (restored) (191–197)
• Jivadaman (restored) (197–199)
• Rudrasena I (200–222)
• Samghadaman (222–223)
• Damasena (223–232)
• Damajadasri II (232–239) with
• Viradaman (234–238)
• Yasodaman I (239)
• Vijayasena (239–250)
• Damajadasri III (251–255)
• Rudrasena II (255–277)
• Visvasimha (277–282)
• Bhratadarman (282–295) with
• Visvasena (293–304)
• Rudrasimha II, son of Lord (Svami) Jivadaman (304–348) with
• Yasodaman II (317–332)
• Rudradaman II (332–348)
• Rudrasena III (348–380)
• Simhasena (380– ?)
• Rudrasena IV (382–388)
• Rudrasimha III (388–395)