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LOVE

Love encompasses a range of strong and positive emotional and mental states, from the most sublime virtue or good habit, the deepest interpersonal affection, to the simplest pleasure.[1] An example of this range of meanings is that the love of a mother differs from the love of a spouse, which differs from the love for food. Most commonly, love refers to a feeling of strong attraction and emotional attachment.[2]


Love is considered to be both positive and negative, with its virtue representing human kindness, compassion, and affection—"the unselfish, loyal and benevolent concern for the good of another"—and its vice representing a human moral flaw akin to vanity, selfishness, amour-propre, and egotism, potentially leading people into a type of mania, obsessiveness, or codependency.[3] It may also describe compassionate and affectionate actions towards other humans, oneself, or animals.[4] In its various forms, love acts as a major facilitator of interpersonal relationships and, owing to its central psychological importance, is one of the most common themes in the creative arts.[5][6] Love has been postulated to be a function that keeps human beings together against menaces and to facilitate the continuation of the species.[7]


Ancient Greek philosophers identified six forms of love: familial love (storge), friendly love or platonic love (philia), romantic love (eros), self-love (philautia), guest love (xenia), and divine or unconditional love (agape). Modern authors have distinguished further varieties of love: unrequited love, empty love, companionate love, consummate love, infatuated love, amour de soi, and courtly love. Numerous cultures have also distinguished Ren, Yuanfen, Mamihlapinatapai, Cafuné, Kama, Bhakti, Mettā, Ishq, Chesed, Amore, Charity, Saudade (and other variants or symbioses of these states), as culturally unique words, definitions, or expressions of love in regard to specified "moments" currently lacking in the English language.[8]


The color wheel theory of love defines three primary, three secondary, and nine tertiary love styles, describing them in terms of the traditional color wheel. The triangular theory of love suggests intimacy, passion, and commitment are core components of love. Love has additional religious or spiritual meaning. This diversity of uses and meanings, combined with the complexity of the feelings involved, makes love unusually difficult to consistently define, compared to other emotional states.


Definitions

The word "love" can have a variety of related but distinct meanings in different contexts. Many other languages use multiple words to express some of the different concepts that in English are denoted as "love"; one example is the plurality of Greek concepts for "love" (agape, eros, philia, storge).[9] Cultural differences in conceptualizing love make it difficult to establish a universal definition.[10]


Although the nature or essence of love is a subject of frequent debate, different aspects of the word can be clarified by determining what is not love (antonyms of "love"). Love, as a general expression of positive sentiment (a stronger form of like), is commonly contrasted with hate (or neutral apathy). As a less sexual and more emotionally intimate form of romantic attachment, love is commonly contrasted with lust. As an interpersonal relationship with romantic overtones, love is sometimes contrasted with friendship, although the word love is often applied to close friendships or platonic love. (Further possible ambiguities come with usages like "girlfriend", "boyfriend" and "just good friends".)



Fraternal love (Prehispanic sculpture from 250 to 900 CE, of Huastec origin). Museum of Anthropology in Xalapa, Veracruz, Mexico

Abstractly discussed, love usually refers to a feeling one person experiences for another person. Love often involves caring for, or identifying with, a person or thing (cf. vulnerability and care theory of love), including oneself (cf. narcissism). In addition to cross-cultural differences in understanding love, ideas about love have also changed greatly over time. Some historians date modern conceptions of romantic love to courtly Europe during or after the Middle Ages, although the prior existence of romantic attachments is attested by ancient love poetry.[11]


The complex and abstract nature[clarification needed] of love often reduces its discourse to a thought-terminating cliché. Several common proverbs regard love, from Virgil's "Love conquers all" to The Beatles' "All You Need Is Love". St. Thomas Aquinas, following Aristotle, defines love as "to will the good of another."[12][13] Bertrand Russell describes love as a condition of[clarification needed] "absolute value," as opposed to relative value.[14] Philosopher Gottfried Leibniz said that love is "to be delighted by the happiness of another."[15] Meher Baba stated that in love there is a "feeling of unity" and an "active appreciation of the intrinsic worth of the object of love."[16] Biologist Jeremy Griffith defines love as "unconditional selflessness".[17] According to Ambrose Bierce, love is a temporary insanity curable by marriage.[18]


Impersonal

People can have a profound dedication and immense appreciation for an object, principle, or objective, thereby experiencing a sense of love towards it. For example, compassionate outreach and volunteer workers' "love" of their cause may sometimes be born not of interpersonal love but impersonal love, altruism, and strong spiritual or political convictions.[4] People can also "love" material objects, animals, or activities if they invest themselves in bonding or otherwise identifying with those things. If sexual passion is also involved, then this feeling is called paraphilia.[19]


Interpersonal


Relationships

(Outline)

Types

Activities

Endings

Emotions and feelings

AffinityAttachmentIntimacyJealousyLimerenceLove PlatonicUnconditionalPassionSexuality

Practices

Abuse

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Interpersonal love refers to love between human beings. It is a much more potent sentiment than liking a person. Unrequited love refers to feelings of love that are not reciprocated. Interpersonal love is most closely associated with interpersonal relationships.[4] Such love might exist between family members, friends, and couples. There are several psychological disorders related to love, such as erotomania.


Throughout history, philosophy and religion have speculated about the phenomenon of love. In the 20th century, the science of psychology has studied the subject. The sciences of anthropology, neuroscience, and biology have also added to the understanding of the concept of love.


Biological basis

Main article: Biological basis of love

Biological models of sex tend to view love as a mammalian[clarification needed] drive, much like hunger or thirst.[20] Helen Fisher, an anthropologist and human behavior researcher, divides the experience of love into three partly overlapping stages: lust, attraction, and attachment. Lust is the feeling of sexual desire; romantic attraction determines what partners find attractive and pursue, conserving time and energy by choosing[clarification needed]; and attachment involves sharing a home, parental duties, mutual defense, and in humans involves feelings of safety and security.[21] Three distinct neural circuitries,[specify] including neurotransmitters,[specify] and three behavioral patterns,[specify] are associated with[how?] these three romantic styles.[21]



Pair of Lovers. 1480–1485

Lust is the initial passionate sexual desire that promotes mating, and involves the increased release of hormones such as testosterone and estrogen. These effects rarely last more than a few weeks or months. Attraction is the more individualized and romantic desire for a specific candidate for mating, which develops out of lust as commitment to an individual mate form. Recent studies in neuroscience have indicated that as people fall in love, the brain consistently releases a certain set of chemicals, including the neurotransmitter hormones dopamine, norepinephrine, and serotonin, the same compounds released by amphetamine, stimulating the brain's pleasure center and leading to side effects such as increased heart rate, reduced appetite and sleep, and an intense feeling of excitement. Research indicates that this stage generally lasts from one and a half to three years.[22]


Since the lust and attraction stages are both considered temporary, a third stage is needed to account for long-term relationships. Attachment is the bonding that promotes relationships lasting for many years and even decades. Attachment is generally based on commitments such as marriage and children, or mutual friendship based on things like shared interests. It has been linked to higher levels of the chemicals oxytocin and vasopressin, to a greater degree than what is found in short-term relationships.[22] Enzo Emanuele and coworkers reported the protein molecule known as the nerve growth factor (NGF) has high levels when people first fall in love, but these return to previous levels after one year.[23]


Psychological basis

Further information: Human bonding


Grandmother and grandchild in Sri Lanka

Psychology depicts love as a cognitive and social phenomenon. Psychologist Robert Sternberg formulated a triangular theory of love in which love has three components: intimacy, commitment, and passion. Intimacy is when two people share confidences and various details of their personal lives, and is usually shown in friendships and romantic love affairs. Commitment is the expectation that the relationship is permanent. Passionate love is shown in infatuation as well as romantic love. All forms of love are viewed as varying combinations of these three components. Non-love does not include any of these components. Liking only includes intimacy. Infatuated love only includes passion. Empty love only includes commitment. Romantic love includes both intimacy and passion. Companionate love includes intimacy and commitment. Fatuous love includes passion and commitment. Consummate love includes all three components.[24]


American psychologist Zick Rubin sought to define love by psychometrics in the 1970s. His work identifies a different set of three factors that constitute love: attachment, caring, and intimacy.[25]


Following developments in electrical theories such as Coulomb's law, which showed that positive and negative charges attract, analogs in human life were envisioned, such as "opposites attract". Research on human mating has generally found this not to be true when it comes to character and personality—people tend to like people similar to themselves. However, in a few unusual and specific domains, such as immune systems, it seems that humans prefer others who are unlike themselves (e.g., with an orthogonal immune system), perhaps because this will lead to a baby that has the best of both worlds.[26]


In recent years, various human bonding theories have been developed, described in terms of attachments, ties, bonds, and affinities. Some Western authorities disaggregate[clarification needed] into two main components, the altruistic and the narcissistic. This view is represented in the works of Scott Peck, whose work in the field of applied psychology explored the definitions of love and evil. Peck maintains that love is a combination of the "concern for the spiritual growth of another" and simple narcissism.[27] In combination, love is an activity, not simply a feeling.


Psychologist Erich Fromm maintained in his book The Art of Loving that love is not merely a feeling but is also actions, and that in fact the "feeling" of love is superficial in comparison to one's commitment to love via a series of loving actions over time.[4] Fromm held that love is ultimately not a feeling at all, but rather is a commitment to, and adherence to, loving actions towards another, oneself, or many others, over a sustained duration.[4] Fromm also described love as a conscious choice that in its early stages might originate as an involuntary feeling, but which then later no longer depends on those feelings, but rather depends only on conscious commitment.[4]


Evolutionary basis


Wall of Love on Montmartre in Paris: "I love you" in 250 languages, by calligraphist Fédéric Baron and artist Claire Kito (2000)

Evolutionary psychology has attempted to provide various reasons for love as a survival tool. Humans are dependent on parental help for a large portion of their lifespans compared to other mammals. Love has therefore been seen as a mechanism to promote parental support of children for this extended time period. Furthermore, researchers as early as Charles Darwin identified unique features of human love compared to other mammals and credited love as a major factor for creating social support systems that enabled the development and expansion of the human species.[citation needed] Another factor may be that sexually transmitted diseases can cause, among other effects, permanently reduced fertility, injury to the fetus, and increase complications during childbirth. This would favor monogamous relationships over polygamy.[28]


Adaptive benefit

Interpersonal love between a man and woman provides an evolutionary adaptive benefit since it facilitates mating and sexual reproduction.[29] However, some organisms can reproduce asexually without mating. Understanding the adaptive benefit of interpersonal love depends on understanding the adaptive benefit of sexual reproduction as opposed to asexual reproduction. Richard Michod reviewed evidence that love, and consequently sexual reproduction, provides two major adaptive advantages.[29] First, sexual reproduction facilitates repair of damages in the DNA that is passed from parent to progeny (during meiosis, a key stage of the sexual process). Second, a gene in either parent may contain a harmful mutation, but in the progeny produced by sexual reproduction, expression of a harmful mutation introduced by one parent is likely to be masked by expression of the unaffected homologous gene from the other parent.[29]


Comparison of scientific models

Biological models of love tend to see it as a mammalian[clarification needed] drive, similar to hunger or thirst.[20] Psychology sees love as more of a social and cultural phenomenon. Love is influenced by hormones (such as oxytocin), neurotrophins (such as NGF), and pheromones, and how people think and behave in love is influenced by their conceptions of love. The conventional view in biology is that there are two major drives in love: sexual attraction and attachment. Attachment between adults is presumed to work on the same principles that lead an infant to become attached to its mother. The traditional psychological view sees love as being a combination of companionate love and passionate love. Passionate love is intense longing, and is often accompanied by physiological arousal (shortness of breath, rapid heart rate); companionate love is affection and a feeling of intimacy not accompanied by physiological arousal.


Health

The psychologist Abraham Maslow identified a person feeling truly loved as a basic and foundational human need.[30] Love has been found to have a strong correlation to happinness and being able to build relationships and develop communities.[30] Adverse effects of feeling unloved can result in conditions such post-traumatic stress disorder (PTSD).[30]


Cultural views

Ancient Greek

See also: Greek words for love


Roman copy of a Greek sculpture by Lysippus depicting Eros, the Greek personification of romantic love

Greek distinguishes several different senses in which the word "love" is used. Ancient Greeks identified four forms of love: kinship or familiarity (storge), friendship and/or platonic desire (philia), sexual and/or romantic desire (eros), and self-emptying or divine love (agape).[31] Modern authors have distinguished further varieties of romantic love.[32] However, with Greek (as with many other languages), it has been historically difficult to separate the meanings of these words totally. At the same time, the Ancient Greek text of the Bible has examples of the verb agapo having the same meaning as phileo.


Agape (ἀγάπη agápē)

love in modern-day Greek. The term s'agapo means I love you in Greek. The word agapo is the verb I love. It generally refers to a "pure," ideal type of love, rather than the physical attraction suggested by eros. However, there are some examples of agape used to mean the same as eros. It has also been translated as "love of the soul."[9]

Eros (ἔρως érōs)

(from the Greek deity Eros) is passionate love, with sensual desire and longing. The Greek word erota means in love. Plato refined his own definition. Although eros is initially felt for a person, with contemplation it becomes an appreciation of the beauty within that person, or even becomes appreciation of beauty itself. Eros helps the soul recall knowledge of beauty and contributes to an understanding of spiritual truth. Lovers and philosophers are all inspired to seek truth by eros. Some translations list it as "love of the body".[9]

Philia (φιλία philía)

dispassionate virtuous love, was a concept addressed and developed by Aristotle in his Nicomachean Ethics Book VIII.[33] It includes loyalty to friends, family, and community, and requires virtue, equality, and familiarity. Philia is motivated by practical reasons; one or both of the parties benefit from the relationship. It can also mean "love of the mind."

Storge (στοργή storgē)

natural affection, like that felt by parents for offspring

Xenia (ξενία xenía)

hospitality, was an extremely important practice in ancient Greece. It was an almost ritualized friendship formed between a host and his guest, who could previously have been strangers. The host fed and provided quarters for the guest, who was expected to repay only with gratitude. The importance of this can be seen throughout Greek mythology—in particular, Homer's Iliad and Odyssey.

Ancient Roman (Latin)

The Latin language has several verbs corresponding to the English word "love." amō is the basic verb meaning I love, with the infinitive amare ("to love") as it still is in Italian today. The Romans used it both in an affectionate sense as well as in a romantic or sexual sense. From this verb come amans—a lover, amator, "professional lover," often with the accessory notion of lechery—and amica, "girlfriend" in the English sense, often being applied euphemistically to a prostitute. The corresponding noun is amor (the significance of this term for the Romans is well illustrated in the fact, that the name of the city, Rome—in Latin: Roma—can be viewed as an anagram for amor, which was used as the secret name of the City in wide circles in ancient times),[34] which is also used in the plural form to indicate love affairs or sexual adventures. This same root also produces amicus—"friend"—and amicitia, "friendship" (often based to mutual advantage, and corresponding sometimes more closely to "indebtedness" or "influence"). Cicero wrote a treatise called On Friendship (de Amicitia), which discusses the notion at some length. Ovid wrote a guide to dating called Ars Amatoria (The Art of Love), which addresses, in depth, everything from extramarital affairs to overprotective parents.


Latin sometimes uses amāre where English would simply say to like. This notion, however, is much more generally expressed in Latin by the terms placere or delectāre, which are used more colloquially, the latter used frequently in the love poetry of Catullus. Diligere often implies "to be affectionate for," "to esteem," and rarely if ever is used for romantic love. This word would be appropriate to describe the friendship of two men. The corresponding noun diligentia, however, has the meaning of "diligence" or "carefulness," and has little semantic overlap with the verb. Observare is a synonym for diligere; despite the cognate with English, this verb and its corresponding noun, observantia, often denote "esteem" or "affection." Caritas is used in Latin translations of the Christian Bible to mean "charitable love"; this meaning, however, is not found in Classical pagan Roman literature. As it arises from a conflation with a Greek word, there is no corresponding verb.


Chinese and other Sinic


愛 (Mandarin: ài), the traditional Chinese character for love, contains a heart (心) in the middle.

Two philosophical underpinnings of love exist in the Chinese tradition, one from Confucianism which emphasized actions and duty while the other came from Mohism which championed a universal love. A core concept to Confucianism is 仁 (Ren, "benevolent love"), which focuses on duty, action, and attitude in a relationship rather than love itself. In Confucianism, one displays benevolent love by performing actions such as filial piety from children, kindness from parents, loyalty to the king and so forth.


The concept of 愛 (Mandarin: ài) was developed by the Chinese philosopher Mozi in the 4th century BCE in reaction to Confucianism's benevolent love. Mozi tried to replace what he considered to be the long-entrenched Chinese over-attachment to family and clan structures with the concept of "universal love" (兼愛, jiān'ài). In this, he argued directly against Confucians who believed that it was natural and correct for people to care about different people in different degrees. Mozi, by contrast, believed people in principle should care for all people equally. Mohism stressed that rather than adopting different attitudes towards different people, love should be unconditional and offered to everyone without regard to reciprocation; not just to friends, family, and other Confucian relations. Later in Chinese Buddhism, the term Ai (愛) was adopted to refer to a passionate, caring love and was considered a fundamental desire. In Buddhism, Ai was seen as capable of being either selfish or selfless, the latter being a key element towards enlightenment.


In Mandarin Chinese, 愛 (ài) is often used as the equivalent of the Western concept of love. 愛 (ài) is used as both a verb (e.g. 我愛你, Wǒ ài nǐ, or "I love you") and a noun (such as 愛情 àiqíng, or "romantic love"). However, due to the influence of Confucian 仁 (rén), the phrase 我愛你 (Wǒ ài nǐ, I love you) carries with it a very specific sense of responsibility, commitment, and loyalty. Instead of frequently saying "I love you" as in some Western societies, the Chinese are more likely to express feelings of affection in a more casual way. Consequently, "I like you" (我喜欢你, Wǒ xǐhuan nǐ) is a more common way of expressing affection in Mandarin; it is more playful and less serious.[35] This is also true in Japanese (suki da, 好きだ).


Japanese

The Japanese language uses three words to convey the English equivalent of "love". Because "love" covers a wide range of emotions and behavioral phenomena, there are nuances distinguishing the three terms.[36][37] The term ai (愛), which is often associated with maternal love[36] or selfless love,[37] originally referred to beauty and was often used in a religious context. Following the Meiji Restoration of 1868, the term became associated with "love" in order to translate Western literature.


Prior to Western influence, the term koi (恋 or 孤悲) generally represented romantic love, and was often the subject of the popular Man'yōshū Japanese poetry collection.[36] Koi describes a longing for a member of the opposite sex and is typically interpreted as selfish and wanting.[37] The term's origins come from the concept of lonely solitude as a result of separation from a loved one. Though modern usage of koi focuses on sexual love and infatuation, the Manyō used the term to cover a wider range of situations, including tenderness, benevolence, and material desire.[36]


The third term, ren'ai (恋愛), is a more modern construction that combines the kanji characters for both ai and koi, though its usage more closely resembles that of koi in the form of romantic love.[36][37]


Amae (甘え), referring to the desire to be loved and cared for by an authority figure, is another important aspect of Japan's cultural perspective on love, and has been analysed in detail in Takeo Doi's The Anatomy of Dependence[38]


Indian


The love stories of the Hindu deities Krishna and Radha have influenced the Indian culture and arts. Above: Radha Madhavam by Raja Ravi Varma.

In contemporary literature, the Sanskrit words for love is sneha. Other terms include priya which refers to innocent love, prema refers to spiritual love, and kama refers usually to sexual desire.[39] However, the term also refers to any sensory enjoyment, emotional attraction and aesthetic pleasure such as from arts, dance, music, painting, sculpture and nature.[40]


The concept of kama is found in some of the earliest known verses in Vedas. For example, Book 10 of Rig Veda describes the creation of the universe from nothing by the great heat. In hymn 129, it states:


कामस्तदग्रे समवर्तताधि मनसो रेतः परथमं यदासीत |

सतो बन्धुमसति निरविन्दन हर्दि परतीष्याकवयो मनीषा ||[41]


Thereafter rose Desire in the beginning, Desire the primal seed and germ of Spirit,

Sages who searched with their heart's thought discovered the existent's kinship in the non-existent.


— Rig Veda, ~ 15th century BCE[42]

Persian


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The children of Adam are limbs of one body

Having been created of one essence.

When the calamity of time afflicts one limb

The other limbs cannot remain at rest.

If you have no sympathy for the troubles of others

You are not worthy to be called by the name of "man".


Sa'di, Gulistan 


Rumi, Hafiz, and Sa'di are icons of the passion and love that the Persian culture and language present. The Persian word for love is Ishq, which is derived from Arabic; however, it is considered by most to be too stalwart a term for interpersonal love and is more commonly substituted with "doost dashtan" ("liking"). In the Persian culture, everything is encompassed by love and all is for love, starting from loving friends and family, husbands and wives, and eventually reaching the divine love that is the ultimate goal in life.


Religious views

Main article: Religious views on love

Abrahamic


Robert Indiana's 1977 Love sculpture spelling ahava

Judaism

See also: Jewish views on love

In Hebrew, אהבה (ahava) is the most commonly used term for both interpersonal love and love between God and God's creations. Chesed, often translated as loving-kindness, is used to describe many forms of love between human beings.


The commandment to love other people is given in the Torah, which states, "Love your neighbor like yourself" (Leviticus 19:18). The Torah's commandment to love God "with all your heart, with all your soul and with all your might" (Deuteronomy 6:5) is taken by the Mishnah (a central text of the Jewish oral law) to refer to good deeds, willingness to sacrifice one's life rather than commit certain serious transgressions, willingness to sacrifice all of one's possessions, and being grateful to the Lord despite adversity (tractate Berachoth 9:5). Rabbinic literature differs as to how this love can be developed, e.g., by contemplating divine deeds or witnessing the marvels of nature.


As for love between marital partners, this is deemed an essential ingredient to life: "See life with the wife you love" (Ecclesiastes 9:9). Rabbi David Wolpe writes that "love is not only about the feelings of the lover... It is when one person believes in another person and shows it." He further states that "love... is a feeling that expresses itself in action. What we really feel is reflected in what we do."[43] The biblical book Song of Solomon is considered a romantically phrased metaphor of love between God and his people, but in its plain reading it reads like a love song. The 20th-century rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point of view as "giving without expecting to take".[44]


Christianity


Love and the One-way Street

The Christian understanding is that love comes from God, who is himself love (1 John 4:8). The love of man and woman—eros in Greek—and the unselfish love of others (agape), are often contrasted as "descending" and "ascending" love, respectively, but are ultimately the same thing.[45]


There are several Greek words for "love" that are regularly referred to in Christian circles.


agape

In the New Testament, agapē is charitable, selfless, altruistic, and unconditional. It is parental love, seen as creating goodness in the world; it is the way God is seen to love humanity, and it is seen as the kind of love that Christians aspire to have for one another.[9]

phileo

Also used in the New Testament, phileo is a human response to something that is found to be delightful. Also known as "brotherly love."

Two other words for love in the Greek language, eros (sexual love) and storge (child-to-parent love), were never used in the New Testament.[9]


Christians believe that to love God with all your heart, mind, and strength and love your neighbor as yourself are the two most important things in life (the greatest commandment of the Jewish Torah, according to Jesus; cf. Gospel of Mark 12:28–34). Saint Augustine summarized this when he wrote "Love God, and do as thou wilt."[46]


The Apostle Paul glorified love as the most important virtue of all. Describing love in the famous poetic interpretation in 1 Corinthians, he wrote, "Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, and always perseveres." (1 Corinthians 13:4–7)


The Apostle John wrote, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him." (John 3:16–17) John also wrote, "Dear friends, let us love one another for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love." (1 John 4:7–8)


Saint Augustine wrote that one must be able to decipher the difference between love and lust. Lust, according to Saint Augustine, is an overindulgence, but to love and be loved is what he has sought for his entire life. He even says, "I was in love with love."[citation needed] Finally, he does fall in love and is loved back, by God. Saint Augustine says the only one who can love you truly and fully is God, because love with a human only allows for flaws such as "jealousy, suspicion, fear, anger, and contention."[47]: III.1  According to Saint Augustine, to love God is "to attain the peace which is yours."[47]: X.27 


Augustine regards the duplex commandment of love in Matthew 22 as the heart of Christian faith and the interpretation of the Bible. After the review of Christian doctrine, Augustine treats the problem of love in terms of use and enjoyment until the end of Book I of De Doctrina Christiana (1.22.21–1.40.44).[48]


Christian theologians see God as the source of love, which is mirrored in humans and their own loving relationships. Influential Christian theologian C. S. Lewis wrote a book called The Four Loves. Benedict XVI named his first encyclical God is love. He said that a human being, created in the image of God, who is love, is able to practice love; to give himself to God and others (agape) and by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and Mary, the mother of Jesus and is the direction Christians take when they believe that God loves them.[45]



Pope Francis: the "Cross (Jesus crucified) is the greatest meaning of the greatest love".[49]

Pope Francis asserts that the "Cross (Jesus crucified) is the greatest meaning of the greatest love,"[49] and in the crucifixion is found everything, all knowledge and the entirety of God's love.[50] Pope Francis taught that "True love is both loving and letting oneself be loved... what is important in love is not our loving, but allowing ourselves to be loved by God."[51] And so, in the analysis of a Catholic theologian, for Pope Francis, "the key to love... is not our activity. It is the activity of the greatest, and the source, of all the powers in the universe: God's."[52]


In Christianity the practical definition of love is summarized by Thomas Aquinas, who defined love as "to will the good of another," or to desire for another to succeed.[13] This is an explanation of the Christian need to love others, including their enemies. Thomas Aquinas explains that Christian love is motivated by the need to see others succeed in life, to be good people.


Regarding love for enemies, Jesus is quoted in the Gospel of Matthew:


You have heard that it was said, "Love your neighbor and hate your enemy." But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect.


— Matthew 5:43–48

Tertullian wrote regarding love for enemies: "Our individual, extraordinary, and perfect goodness consists in loving our enemies. To love one's friends is common practice, to love one's enemies only among Christians."[53]


Islam

Al-Wadūd or The Loving is a name of God in Islam.

In Islam, one of the 99 names of God is Al-Wadūd, which means "The Loving".

Love encompasses the Islamic view of life as universal brotherhood that applies to all who hold faith. Among the 99 names of God (Allah) is the name Al-Wadud, or "the Loving One," which is found in Surah 11:90 and 85:14. God is also referenced at the beginning of every chapter in the Qur'an as Ar-Rahman and Ar-Rahim, or the "Most Compassionate" and the "Most Merciful", indicating that nobody is more loving, compassionate, and benevolent than God. The Qur'an refers to God as being "full of loving kindness."


The Qur'an exhorts Muslim believers to treat all people, those who have not persecuted them[clarification needed], with birr or "deep kindness" as stated in Surah 6:8-9. Birr is also used by the Qur'an to describe the love and kindness that children must show to their parents.


Ishq, or divine love, is emphasized by Sufism in the Islamic tradition. Practitioners of Sufism believe that love is a projection of the essence of God into the universe. God desires to recognize beauty, and as if one looks at a mirror to see oneself, God "looks" at himself within the dynamics of nature. Since everything is a reflection of God, the school of Sufism practices seeing the beauty inside the apparently ugly. Sufism is often referred to as the religion of love.[54] God in Sufism is referred to in three main terms—Lover, Loved, and Beloved—with the last of these terms often seen in Sufi poetry. A common viewpoint of Sufism is that through love, humankind can return to its inherent purity and grace. The saints of Sufism are infamous for being "drunk" due to their love of God; hence, the constant reference to wine in Sufi poetry and music.


Bahá'í Faith

In his Paris Talks, `Abdu'l-Bahá described four types of love: the love that flows from God to human beings; the love that flows from human beings to God; the love of God towards the Self or Identity of God; and the love of human beings for human beings.[55]


Dharmic

Buddhism


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In Buddhism, kāma is sensuous, sexual love. It is an obstacle on the path to enlightenment, since it is selfish. Karuṇā is compassion and mercy, which reduces the suffering of others. It is complementary to wisdom and is necessary for enlightenment. Adveṣa and mettā are benevolent love. This love is unconditional and requires considerable self-acceptance. This is quite different from ordinary love, which is usually about attachment and sex and which rarely occurs without self-interest. Instead, in Buddhism love refers to detachment and unselfish interest in others' welfare.


The Bodhisattva ideal in Mahayana Buddhism involves the complete renunciation of oneself in order to take on the burden of a suffering world.


Hinduism

Main articles: Kama and Kama Sutra


Kama (left) with Rati on a temple wall of Chennakesava Temple, Belur

In Hinduism, kāma is pleasurable, sexual love, personified by the god Kamadeva. For many Hindu schools, it is the third end (Kama) in life. Kamadeva is often pictured holding a bow of sugar cane and an arrow of flowers; he may ride upon a great parrot.[relevant?] He is usually accompanied by his consort Rati and his companion Vasanta, lord of the spring season.[relevant?] Stone images of Kamadeva and Rati can be seen on the door of the Chennakeshava Temple, Belur, in Karnataka, India.[relevant?] Maara is another name for kāma.[citation needed]


In contrast to kāma, prema—or premefers to elevated love. Karuṇā is compassion and mercy, which impels one to help reduce the suffering of others. Bhakti is a Sanskrit term meaning "loving devotion to the supreme God." A person who practices bhakti is called a bhakta. Hindu writers, theologians, and philosophers have distinguished nine forms of bhakti, which can be found in the Bhagavata Purana and works by Tulsidas. The philosophical work Narada Bhakti Sutra, written by an unknown author (presumed to be Narada), distinguishes eleven forms of love.


In certain Vaishnava sects within Hinduism, attaining unadulterated, unconditional, and incessant love for the Godhead is considered the foremost goal of life. Gaudiya Vaishnavas who worship Krishna as the Supreme Personality of Godhead and the cause of all causes consider Love for Godhead (Prema) to act in two ways: sambhoga and vipralambha (union and separation)—two opposites.[56]


In the condition of separation, there is an acute yearning for being with the beloved and in the condition of union, there is supreme happiness and nectarean[clarification needed]. Gaudiya Vaishnavas consider that Krishna-prema (Love for Godhead) burns away one's material desires, pierces the heart, and washes away everything—one's pride, one's religious rules, and one's shyness. Krishna-prema is considered to make one drown in the ocean of transcendental ecstasy and pleasure. The love of Radha, a cowherd girl, for Krishna is often cited as the supreme example of love for Godhead by Gaudiya Vaishnavas. Radha is considered to be the internal potency of Krishna, and is the supreme lover of Godhead. Her example of love is considered to be beyond the understanding of material realm as it surpasses any form of selfish love or lust that is visible in the material world. The reciprocal love between Radha (the supreme lover) and Krishna (God as the Supremely Loved) is the subject of many poetic compositions in India such as the Gita Govinda of Jayadeva and Hari Bhakti Shuddhodhaya.


In the Bhakti tradition within Hinduism, it is believed that execution of devotional service to God leads to the development of Love for God (taiche bhakti-phale krsne prema upajaya), and as love for God increases in the heart, the more one becomes free from material contamination (krishna-prema asvada haile, bhava nasa paya). Being perfectly in love with God or Krishna makes one perfectly free from material contamination, and this is the ultimate way of salvation or liberation. In this tradition, salvation or liberation is considered inferior to love, and just an incidental by-product. Being absorbed in Love for God is considered to be the perfection of life.[57]


Political views

Free love

Main article: Free love

The term "free love" has been used[58] to describe a social movement that rejects marriage, which is seen as a form of social bondage. The free love movement's initial goal was to separate the state from sexual matters such as marriage, birth control, and adultery. It claimed that such issues were the concern of the people involved, and no one else.[59]


Many people in the early 19th century believed that marriage was an important aspect of life to "fulfill earthly human happiness."[60] Middle-class Americans wanted the home to be a place of stability in an uncertain world. This mentality created a vision of strongly defined gender roles, which provoked the advancement of the free love movement as a contrast.[61]


Advocates of free love had two strong beliefs: opposition to the idea of forceful sexual activity in a relationship and advocacy for a woman to use her body in any way that she pleases.[62] These are also beliefs of feminism.[63]


Philosophical views

Main article: Philosophy of love

The philosophy of love is a field of social philosophy and ethics that attempts to explain the nature of love.[64] The philosophical investigation of love includes the tasks of distinguishing between the various kinds of personal love, asking if and how love is or can be justified, asking what the value of love is, and what impact love has on the autonomy of both the lover and the beloved.  COINS

 Hammered coinage is the most common form of coins produced since the invention of coins in the first millennium BC until the early modern period of ca. the 15th–17th centuries, contrasting to the very rare cast coinage and the later developed milled coinage.

Hammered coins were produced by placing a blank piece of metal (a planchet or flan) of the correct weight between two dies, and then striking the upper die with a hammer to produce the required image on both sides. The planchet was usually cast from a mold. The bottom die (sometimes called the anvil die) was usually counter sunk in a log or other sturdy surface and was called a pile. One of the minters held the die for the other side (called the trussel), in his hand while it was struck either by himself or an assistant.

In later history, in order to increase the production of coins, hammered coins were sometimes produced from strips of metal of the correct thickness, from which the coins were subsequently cut out. Both methods of producing hammered coins meant that it was difficult to produce coins of a regular diameter. Coins were liable to suffer from "clipping" where unscrupulous people would remove slivers of precious metal since it was difficult to determine the correct diameter of the coin.

Coins were also vulnerable to "sweating," which is when silver coins would be placed in a bag that would be vigorously shaken. This would produce silver dust, which could later be removed from the bag.

Milled coins

The ability to fashion coins from machines (Milled coins) caused hammered coins to gradually become obsolete during the 17th century. Interestingly, they were still made in Venice until the 1770s. France became the first country to adopt a full machine-made coin in 1643.

In England, the first non-hammered coins were produced in the reign of Queen Elizabeth I in the 1560s, but while machine-produced coins were experimentally produced at intervals over the next century, the production of hammered coins did not finally end until 1662.

Cast coins

An alternative method of producing early coins, particularly found in Asia, especially in China, was to cast coins using molds. This method of coin production continued in China into the nineteenth century. Up to a couple of dozen coins could be produced at one time from a single mold, when a 'tree' of coins (which often contained features such as a square hole in the centre) would be produced and the individual coins (called cash) would then be broken off.

Coins are pieces of hard material used primarily as a medium of exchange or legal tender. They are standardized in weight, and produced in large quantities at a mint in order to facilitate trade. They are most often issued by a government.

Coins are usually metal or alloy metal, or sometimes made of synthetic materials. They are usually disc shaped. Coins made of valuable metal are stored in large quantities as bullion coins. Other coins are used as money in everyday transactions, circulating alongside banknotes: these coins are usually worth less than banknotes: usually the highest value coin in circulation (i.e. excluding bullion coins) is worth less than the lowest-value note. In the last hundred years, the face value of circulation coins has occasionally been lower than the value of the metal they contain, for example due to inflation. If the difference becomes significant, the issuing authority may decide to withdraw these coins from circulation, or the general public may decide to melt the coins down or hoard them (see Gresham's law).

Exceptions to the rule of face value being higher than content value also occur for some bullion coins made of silver or gold (and, rarely, other metals, such as platinum or palladium), intended for collectors or investors in precious metals. Examples of modern gold collector/investor coins include the British sovereign minted by the United Kingdom, the American Gold Eagle minted by the United States, the Canadian Gold Maple Leaf minted by Canada, and the Krugerrand, minted by South Africa. The American Gold Eagle has a face value of US$50, and the Canadian Gold Maple Leaf coins also have nominal (purely symbolic) face values (e.g. C$50 for 1 oz.); but the Krugerrand does not.

Historically, a great quantity of coinage metals (including alloys) and other materials (e.g. porcelain) have been used to produce coins for circulation, collection, and metal investment: bullion coins often serve as more convenient stores of assured metal quantity and purity than other bullion.[1]Today, the term coin can also be used in reference to digital currencies which are not issued by a state. As of 2013, examples include BitCoin and LiteCoin, among others.

As coins have long been used as money, in some languages the same word is used for "coin" and "currency".

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A coin is a small object, usually round and flat, used primarily as a medium of exchange or legal tender. They are standardized in weight, and produced in large quantities at a mint in order to facilitate trade. They are most often issued by a government. Coins often have images, numerals, or text on them. Obverse and its opposite, reverse, refer to the two flat faces of coins and medals. In this usage, obverse means the front face of the object and reverse means the back face. The obverse of a coin is commonly called heads, because it often depicts the head of a prominent person, and the reverse is known as tails.

Coins are generally made of metal or an alloy, or sometimes of man-made materials. They are usually disc shaped. Coins made of valuable metal are stored in large quantities as bullion coins. Other coins are used as money in everyday transactions, circulating alongside banknotes. Usually, the highest value coin in circulation (excluding bullion coins) is worth less than the lowest-value note. In the last hundred years, the face value of circulated coins has occasionally been lower than the value of the metal they contain, primarily due to inflation. If the difference becomes significant, the issuing authority may decide to withdraw these coins from circulation, possibly issuing new equivalents with a different composition, or the public may decide to melt the coins down or hoard them (see Gresham's law).

Exceptions to the rule of face value being higher than content value also occur for some bullion coins made of copper, silver, or gold (and rarely other metals, such as platinum or palladium), intended for collectors or investors in precious metals. Examples of modern gold collector/investor coins include the British sovereign minted by the United Kingdom, the American Gold Eagle minted by the United States, the Canadian Gold Maple Leaf minted by Canada, and the Krugerrand, minted by South Africa. While the Eagle, and Sovereign coins have nominal (purely symbolic) face values, the Krugerrand does not.

Historically, a considerable variety of coinage metals (including alloys) and other materials (e.g. porcelain) have been used to produce coins for circulation, collection, and metal investment: bullion coins often serve as more convenient stores of assured metal quantity and purity than other bullion.

Ancient History

Bullion and unmarked metals

An oxhide ingot from Crete. Late Bronze Age metal ingots were given standard shapes, such as the shape of an "ox-hide", suggesting that they represented standardized values.

Metal ingots, silver bullion or unmarked bars were probably in use for exchange among many of the civilizations that mastered metallurgy. The weight and purity of bullion would be the key determinant of value. In the Achaemenid Empire in the early 6th century BC, coinage was yet unknown. The barter system, as well as silver bullion were used instead for trade.The practice of using silver bars for currency also seems to have been current in Central Asia from the 6th century BC. Coins were an evolution of "currency" systems of the Late Bronze Age, where standard-sized ingots, and tokens such as knife money, were used to store and transfer value. Phoenician metal ingots had to be stamped with the current ruler to guarantee their worth and value, which is probably how stamping busts and designs began.

Tongbei in Bronze Age China (c. 1100 BC)

In the late Chinese Bronze Age, standardized cast tokens were made, such as those discovered in a tomb near Anyang.[4][5] These were replicas in bronze of earlier Chinese currency, cowrie shells, so they were named Bronze Shell.[6]

China Henan Coin Factory (c. 640 – 550 BC)

The worlds oldest coin factory is excavated in the ancient city Guanzhuang in Henan province in China. The factory produced shovel-shaped bronze coins between 640 B.C. and 550 B.C., which is the oldest securely dated minting site.

Iron Age

Lydian and Ionian electrum coins (c. 600 BC)

Coin of Alyattes of Lydia, c. 620/10-564/53 BC.

The earliest inscribed coinage: electrum coin of Phanes from Ephesus, 625–600 BC. Obverse: Stag grazing right, ΦΑΝΕΩΣ (retrograde). Reverse: Two incuse punches, each with raised intersecting lines.[9]

The earliest coins are mostly associated with Iron Age Anatolia of the late 7th century BC, and especially with the kingdom of Lydia.[10] Early electrum coins (an alluvial alloy of gold and silver, varying wildly in proportion, and usually about 40–55% gold) were not standardized in weight, and in their earliest stage may have been ritual objects, such as badges or medals, issued by priests.[11] The unpredictability of the composition of naturally occurring electrum implied that it had a variable value, which greatly hampered its development.[12]

Most of the early Lydian coins include no writing ("myth" or "inscription"), only an image of a symbolic animal. Therefore, the dating of these coins relies primarily on archaeological evidence, with the most commonly cited evidence coming from excavations at the Temple of Artemis at Ephesus, also called the Ephesian Artemision (which would later evolve into one of the Seven Wonders of the Ancient World). This was the site of the earliest known deposit of electrum coins.[9] Anatolian Artemis was the Πὀτνια Θηρῶν (Potnia Thêrôn, "Mistress of Animals"), whose symbol was the stag. It took some time before ancient coins were used for commerce and trade[citation needed]. Even the smallest-denomination electrum coins, perhaps worth about a day's subsistence, would have been too valuable for buying a loaf of bread.[13] Maybe the first coins to be used for retailing on a large-scale basis were likely small silver fractions, Hemiobol, Ancient Greek coinage minted by the Ionian Greeks in the late sixth century BC.[14]

In contrast Herodotus mentioned the innovation made by the Lydians:[12]

"So far as we have any knowledge, they [the Lydians] were the first people to introduce the use of gold and silver coins, and the first who sold goods by retail"

— Herodotus, I94[12]

And both Aristotle (fr. 611,37, ed. V. Rose) and Pollux (Onamastikon IX.83), mention that the first issuer of coinage was Hermodike/Demodike of Cyme.[15] Cyme was a city in Aeolia, nearby Lydia.

"Another example of local pride is the dispute about coinage, whether the first one to strike it was Pheidon of Argos, or Demodike of Kyme (who was wife of Midas the Phrygian and daughter of King Agammemnon of Kyme), or Erichthonios and Lycos of Athens, or the Lydians (as Xenophanes says) or the Naxians (as Anglosthenes thought)"

— Julius Pollux, Onamastikon IX.83[15]

Many early Lydian and Greek coins were minted under the authority of private individuals and are thus more akin to tokens or badges than to modern coins,[16] though due to their numbers it is evident that some were official state issues. The earliest inscribed coins are those of Phanes, dated to 625–600 BC from Ephesus in Ionia, with the legend ΦΑΕΝΟΣ ΕΜΙ ΣHΜΑ (or similar) (“I am the badge/sign/mark of Phanes/light”) or just bearing the name ΦΑΝΕΟΣ (“of Phanes”).

The first electrum coins issued by a monarch are those minted by king Alyattes of Lydia (died c. 560 BC), for which reason this king is sometimes mentioned as the originator of coinage.

Croesus: Pure gold and silver coins

Croeseids

Gold Croeseid, minted by King Croesus, c. 561–546 BC. (10.7 grams, Sardis mint)

Silver Croeseid, minted by King Croesus, c. 560–546 BC (10.7 grams, Sardis mint)


The gold and silver Croeseids formed the world's first bimetallic monetary system, c. 550 BC.[12]


The successor of Alyattes, king Croesus (r. c. 560–546 BC), became associated with great wealth in Greek historiography. He is credited with issuing the Croeseid, the first true gold coins with a standardized purity for general circulation.[12] and the world's first bimetallic monetary system c. 550 BC.[12]


Coins spread rapidly in the 6th and 5th centuries BC, leading to the development of Ancient Greek coinage and Achaemenid coinage, and further to Illyrian coinage.[18]

Achaemenid coinage (546–330 BC)

Main article: Achaemenid coinage

The first type of Siglos (Type I: "King with bow and arrows", upper body of the king only), from the time of Darius I, c. 520–505 BC

Daric gold coin, c. 490 BC; one of the most successful of Antiquity.

When Cyrus the Great (550–530 BC) came to power, coinage was unfamiliar in his realm. Barter and to some extent silver bullion was used instead for trade.[2] The practice of using silver bars for currency also seems to have been current in Central Asia from the 6th century.[3]

Cyrus the Great introduced coins to the Persian Empire after 546 BC, following his conquest of Lydia and the defeat of its king Croesus, who had put in place the first coinage in history. With his conquest of Lydia, Cyrus acquired a region in which coinage was invented, developed through advanced metallurgy, and had already been in circulation for about 50 years, making the Lydian Kingdom one of the leading trade powers of the time.[2] It seems Cyrus initially adopted the Lydian coinage as such, and continued to strike Lydia's lion-and-bull coinage.[2]

Original coins of the Achaemenid Empire were issued from 520 BC – 450 BC to 330 BC. The Persian Daric was the first truly Achaemenid gold coin which, along with a similar silver coin, the Siglos, represented the bimetallic monetary standard of the Achaemenid Persian Empire.

Coinage of Southern Asia under the Achaemenid Empire

See also: Achaemenid conquest of the Indus Valley and Coinage of India

A siglos found in the Kabul valley, 5th century BC. Coins of this type were also found in the Bhir Mound hoard.

The Achaemenid Empire already reached the doors of India during the original expansion of Cyrus the Great, and the Achaemenid conquest of the Indus Valley is dated to c. 515 BC under Darius I.[2] An Achaemenid administration was established in the area. The Kabul hoard, also called the Chaman Hazouri hoard,[22] is a coin hoard discovered in the vicinity of Kabul, Afghanistan, containing numerous Achaemenid coins as well as many Greek coins from the 5th and 4th centuries BC.[21] The deposit of the hoard is dated to the Achaemenid period, in approximately 380 BC.[23] The hoard also contained many locally produced silver coins, minted by local authorities under Achaemenid rule. Several of these issues follow the "western designs" of the facing bull heads, a stag, or Persian column capitals on the obverse, and incuse punch on the reverse.

According to numismatist Joe Cribb, these finds suggest that the idea of coinage and the use of punch-marked techniques was introduced to India from the Achaemenid Empire during the 4th century BC.[26] More Achaemenid coins were also found in Pushkalavati and in Bhir Mound.

Punch-marked coin minted in the Kabul Valley under Achaemenid administration, c. 500–380 BC, or c. 350 BC.[28][21]

Gandharan "bent-bar" punch-marked coin minted under Achaemenid administration, of the type found in large quantities in the Chaman Hazouri and the Bhir Mound hoards.

Gandharan "bent-bar" punch-marked coin minted under Achaemenid administration, of the type found in large quantities in the Chaman Hazouri and the Bhir Mound hoards.

Early punch-marked coins of Gandhara, Taxila-Gandhara region.

Greek Archaic coinage (until about 480 BC)

Further information: Archaic period of ancient Greek coinage

Silver stater of Aegina, 550–530 BC. Obv. Sea turtle with large pellets down centre. Rev. incuse square punch with eight sections.

Athenian coin (c. 500/490–485 BC) discovered in the Shaikhan Dehri hoard in Pushkalavati, Ancient India. This coin is the earliest known example of its type to be found so far east.

According to Aristotle (fr. 611,37, ed. V. Rose) and Pollux (Onamastikon IX.83), the first issuer of Greek coinage was Hermodike of Kyme.

A small percentage of early Lydian/Greek coins have a legend.[30] The most ancient inscribed coin known is from nearby Caria. This coin has a Greek legend reading phaenos emi sema[31] interpreted variously as "I am the badge of Phanes", or "I am the sign of light".[32] The Phanes coins are among the earliest of Greek coins; a hemihekte of the issue was found in the foundation deposit of the temple of Artemis at Ephesos (the oldest deposit of electrum coins discovered). One assumption is that Phanes was a mercenary mentioned by Herodotus, another that this coin is associated with the primeval god Phanes or "Phanes" might have been an epithet of the local goddess identified with Artemis. Barclay V. Head found these suggestions unlikely and thought it more probably "the name of some prominent citizen of Ephesus".

Another candidate for the site of the earliest coins is Aegina, where Chelone ("turtle") coins were first minted c. 700 BC. Coins from Athens and Corinth appeared shortly thereafter, known to exist at least since the late 6th century BC.

Coin of Phaselis, Lycia, c. 550–530/20 BC.

Coin of Lycia, c. 520–470/60 BC.

Lycia coin, c. 520-470 BC. Struck with worn obverse die.

Coin of Lesbos, Ionia, c. 510–80 BC.

Antiquity

Classical Greek antiquity (480 BC~)

Tetradrachm of Athens

(c. 454–404 BC)

Obverse: a portrait of Athena, patron goddess of the city, in helmet

Reverse: the owl of Athens, with an olive sprig and the inscription "ΑΘΕ", short for ΑΘΕΝΑΙΟΝ, "of the Athenians"

A Syracusan tetradrachm

(c. 415–405 BC)

Obverse: head of the nymph Arethusa, surrounded by four swimming dolphins and a rudder

Reverse: a racing quadriga, its charioteer crowned by the goddess Victory in flight.

Further information: Ancient Greek coinage and Illyrian coinage

The Classical period saw Greek coinage reach a high level of technical and aesthetic quality. Larger cities now produced a range of fine silver and gold coins, most bearing a portrait of their patron god or goddess or a legendary hero on one side, and a symbol of the city on the other. Some coins employed a visual pun: some coins from Rhodes featured a rose, since the Greek word for rose is rhodon. The use of inscriptions on coins also began, usually the name of the issuing city.

The wealthy cities of Sicily produced some especially fine coins. The large silver decadrachm (10-drachm) coin from Syracuse is regarded by many collectors as the finest coin produced in the ancient world, perhaps ever. Syracusan issues were rather standard in their imprints, one side bearing the head of the nymph Arethusa and the other usually a victorious quadriga. The tyrants of Syracuse were fabulously rich, and part of their public relations policy was to fund quadrigas for the Olympic chariot race, a very expensive undertaking. As they were often able to finance more than one quadriga at a time, they were frequent victors in this highly prestigious event. Syracuse was one of the epicenters of numismatic art during the classical period. Led by the engravers Kimon and Euainetos, Syracuse produced some of the finest coin designs of antiquity.

Amongst the first centers to produce coins during the Greek colonization of mainland Southern Italy (Magna Graecia) were Paestum, Crotone, Sybaris, Caulonia, Metapontum, and Taranto. These ancient cities started producing coins from 550BC to 510BC.

Amisano, in a general publication, including the Etruscan coinage, attributing it the beginning to about 560 BC in Populonia, a chronology that would leave out the contribution of the Greeks of Magna Graecia and attribute to the Etruscans the burden of introducing the coin in Italy. In this work, constant reference is made to classical sources, and credit is given to the origin of the Etruscan Lydia, a source supported by Herodotus, and also to the invention of coin in Lydia.

Aegina coin type, incuse skew pattern, c. 456/45–431 BC

Coin of Akanthos, Macedon, c. 470-430 BC.

Coin of Aspendos, Pamphylia, c. 465–430 BC.

Coin from Korkyra, c. 350/30–290/70 BC.

Coin of Cyprus, c. 450 BC.

Appearance of dynastic portraiture (5th century BC)

The Achaemenid Empire Satraps and Dynasts in Asia Minor developed the usage of portraiture from c. 420 BC. Portrait of the Satrap of Lydia, Tissaphernes (c. 445–395 BC).

Although many of the first coins illustrated the images of various gods, the first portraiture of actual rulers appears with the coinage of Lycia in the 5th century BC. No ruler had dared illustrating his own portrait on coinage until that time.The Achaemenids had been the first to illustrate the person of their king or a hero in a stereotypical manner, showing a bust or the full body but never an actual portrait, on their Sigloi and Daric coinage from c. 500 BC. A slightly earlier candidate for the first portrait-coin is Themistocles the Athenian general, who became a Governor of Magnesia on the Meander, c. 465–459 BC, for the Achaemenid Empire, although there is some doubt that his coins may have represented Zeus rather than himself. Themistocles may have been in a unique position in which he could transfer the notion of individual portraiture, already current in the Greek world, and at the same time wield the dynastic power of an Achaemenid dynasty who could issue his own coins and illustrate them as he wished.[46] From the time of Alexander the Great, portraiture of the issuing ruler would then become a standard, generalized, feature of coinage.

Coin of Themistocles as Governor of Magnesia. Obv: Barley grain. Rev: Possible portrait of Themistocles, c. 465–459 BC.

Portrait of Lycian ruler Kherei wearing the Persian cap on the reverse of his coins (ruled 410–390 BC).

Portrait of Lycian ruler Erbbina wearing the Persian cap on the reverse of his coins (ruled 390–380 BC).

Portrait of Lycian ruler Perikles facing (ruled 380-360 BC).

Indian coins (c. 400 BC – AD 100)

See also: Achaemenid conquest of the Indus Valley and Coinage of India

Hoard of mostly Mauryan Empire coins, 3rd century BC.

The Karshapana is the earliest punch-marked coin found in India, produced from at least the mid-4th century BC, and possibly as early as 575 BC,[48] influenced by similar coins produced in Gandhara under the Achaemenid empire, such as those of the Kabul hoard,[49] or other examples found at Pushkalavati and in Bhir Mound

Chinese round coins (350 BC~)

Main article: Ancient Chinese coinage

Chinese round coins, Eastern Zhou dynasty – Warring States Period, c. 300–220 BC. Four Hua (四化, 30mm, 6.94 g). Legend Yi Si Hua ([City of] Yi Four Hua).

In China, early round coins appeared in the 4th century BC and were adopted for all China by Emperor Qin Shi Huang Di at the end of 3rd century BC.[50] The round coin, the precursor of the familiar cash coin, circulated in both the spade and knife money areas in the Zhou period, from around 350 BC. Apart from two small and presumably late coins from the State of Qin, coins from the spade money area have a round hole and refer to the jin and liang units. Those from the knife money area have a square hole and are denominated in hua (化).

Although for discussion purposes the Zhou coins are divided up into categories of knives, spades, and round coins, it is apparent from archaeological finds that most of the various kinds circulated together. A hoard found in 1981, near Hebi in north Henan province, consisted of: 3,537 Gong spades, 3 Anyi arched foot spades, 8 Liang Dang Lie spades, 18 Liang square foot spades and 1,180 Yuan round coins, all contained in three clay jars.

Hellenistic period (320 BC – AD 30)

Further information: Ptolemaic coinage, Seleucid coinage, and Indo-Greek coinage

Poshumous Alexander the Great tetradrachm from

Posthumous Alexander the Great tetradrachm from Temnos, Aeolis. Dated 188–170 BC. Obverse: Alexander the Great as Herakles facing right wearing the nemean lionskin. Reverse: Zeus seated on throne to the left holding eagle in right hand and scepter in left; in left field PA monogram and angular sigma above grape vine arching over oinochoe; ALEXANDROU vertical in right field. Reference: Price 1678.

The Hellenistic period was characterized by the spread of Greek culture across a large part of the known world. Greek-speaking kingdoms were established in Egypt and Syria, and for a time also in Iran and as far east as what is now Afghanistan and northwestern India. Greek traders spread Greek coins across this vast area, and the new kingdoms soon began to produce their own coins. Because these kingdoms were much larger and wealthier than the Greek city states of the classical period, their coins tended to be more mass-produced, as well as larger, and more frequently in gold. They often lacked the aesthetic delicacy of coins of the earlier period.

Still, some of the Greco-Bactrian coins, and those of their successors in India, the Indo-Greeks, are considered the finest examples of Greek numismatic art with "a nice blend of realism and idealization", including the largest coins to be minted in the Hellenistic world: the largest gold coin was minted by Eucratides (reigned 171–145 BC), the largest silver coin by the Indo-Greek king Amyntas Nikator (reigned c. 95–90 BC). The portraits "show a degree of individuality never matched by the often bland depictions of their royal contemporaries further West" (Roger Ling, "Greece and the Hellenistic World").

Seleucus Nicator (312–281 BCE), Ai Khanoum.

 Antiochus I (281–261 BC), Ai Khanoum.

Bilingual coin of Indo-Greek king Antialcidas (105–95 BC).

Bilingual coin of Agathocles of Bactria with Hindu deities, c. 180 BC.

Roman period (290 BC~)

Further information: Roman currency, Roman Republican currency, Aureus, Solidus (coin), Denarius, Antoninianus, and Sestertius

O: Bearded head of Mars with Corinthian helmet left. R: Horse head right, grain ear behind.

The first Roman silver coin, 281 BC. Crawford 13/1

Coinage followed Greek colonization and influence first around the Mediterranean and soon after to North Africa (including Egypt), Syria, Persia, and the Balkans.[52] Coins came late to the Roman Republic compared with the rest of the Mediterranean, especially Greece and Asia Minor where coins were invented in the 7th century BC. The currency of central Italy was influenced by its natural resources, with bronze being abundant (the Etruscans were famous metal workers in bronze and iron) and silver ore being scarce. The coinage of the Roman Republic started with a few silver coins apparently devised for trade with Celtic in northern Italy and the Greek colonies in Southern Italy, and heavy cast bronze pieces for use in Central Italy. The first Roman coins, which were crude, heavy cast bronzes, were issued c. 289 BC.[53] Amisano, in a general publication, including the Etruscan coinage, attributing it the beginning to about 550 BC in Populonia, a chronology that would leave out the contribution of the Greeks of Magna Graecia and attribute to the Etruscans the burden of introducing the coin in Italy. In this work, constant reference is made to classical sources, and credit is given to the origin of the Etruscan Lydia, a source supported by Herodotus, and also to the invention of coin in Lydia.[39]

Sestertius of Marcus Clodius Pupienus Maximus, AD 238

 Set of three Roman aurei depicting the rulers of the Flavian dynasty. Top to bottom: Vespasian, Titus and Domitian, AD 69–96

Silver Drachma of Mehrdad (Mithridates I) of Persian Empire of Parthia, 165 BC

Middle Ages

Further information: Byzantine mints, Visigothic coinage, Coinage in Anglo-Saxon England, Medieval Bulgarian coinage, Gold dinar, Coinage of the Republic of Venice, Portuguese dinheiro, Sceat, and Pfennig

Further information: History of the English penny (c. 600 – 1066), Japanese mon (currency), and Reichsmünzordnung

The first European coin to use Arabic numerals to date the year in which the coin was minted was the St. Gall silver Plappart of 1424.[54]

Lombardic Tremissis depicting Saint Michael, AD 688–700

Silver coin of Borandukht of Persian Sassanian Empire, AD 629

Silver Dirham of the Umayyad Caliphate, AD 729; minted by using Persian Sassanian framework

Abbasid coin, c. 1080s

Almoravid coin, 1138–1139

Modern history

Brunswick-Wolfenbüttel Thaler minted in 1629

Japanese local currency Genbun Inari Koban Kin, c. 1736–1741

 1768 silver Spanish Dollar, or eight reales coin (the “piece of eight” of pirate fame), minted throughout the Spanish Empire

1768 silver Spanish Dollar, or eight reales coin (the “piece of eight” of pirate fame), minted throughout the Spanish Empire

Ottoman coin, 1818

One Rupee coin issued by the East India Company, 1835

Silver coin of the Bengal Sultanate ruler Jalaluddin Muhammad

Value

Five million mark coin (Weimar Republic, 1923). Despite its high denomination, this coin's monetary value dropped to a tiny fraction of a US cent by the end of 1923, substantially less than the value of its metallic content.

An unusual copper coin of King

George IV of Georgia with

Georgian inscriptions, 1210

A silver coin made during the reign of the Mughal Emperor Alamgir II

Currency

Most coins presently are made of a base metal, and their value comes from their status as fiat money. This means that the value of the coin is established by law, and thus is determined by the free market only in as much as national currencies are used in domestic trade and also traded internationally on foreign exchange markets. Thus, these coins are monetary tokens, just as paper currency is: their value is usually not backed by metal, but rather by some form of government guarantee. Thus, there is very little economic difference between notes and coins of equivalent face value.

Coins may be in circulation with face values lower than the value of their component metals, but they are never initially issued with such value, and the shortfall only arises over time due to inflation, as market values for the metal overtake the face value of the coin. Examples are the pre-1965 US dime, quarter, half dollar, and dollar (containing slightly less than a tenth, quarter, half, and full ounce of silver, respectively), US nickel, and pre-1982 US penny. As a result of the increase in the value of copper, the United States greatly reduced the amount of copper in each penny. Since mid-1982, United States pennies are made of 97.5% zinc, with the remaining 2.5% being a coating of copper. Extreme differences between face values and metal values of coins cause coins to be hoarded or removed from circulation by illicit smelters in order to realize the value of their metal content. This is an example of Gresham's law. The United States Mint, in an attempt to avoid this, implemented new interim rules on December 14, 2006, subject to public comment for 30 days, which criminalized the melting and export of pennies and nickels.[55] Violators can be fined up to $10,000 and/or imprisoned for up to five years.[56]

Collector's items

A coin's value as a collector's item or as an investment generally depends on its condition, specific historical significance, rarity, quality, beauty of the design and general popularity with collectors. If a coin is greatly lacking in all of these, it is unlikely to be worth much. The value of bullion coins is also influenced to some extent by those factors, but is largely based on the value of their gold, silver, or platinum content. Sometimes non-monetized bullion coins such as the Canadian Maple Leaf and the American Gold Eagle are minted with nominal face values less than the value of the metal in them, but as such coins are never intended for circulation, these face values have no relevance.

Collector catalogs often include information about coins to assists collectors with identifying and grading. Additional resources can be found online for collectors These are collector clubs, collection management tools, marketplaces,[57] trading platforms, and forums,

Media of expression

See also: Hobo nickel and Elongated penny

Coins can be used as creative media of expression – from fine art sculpture to the penny machines that can be found in most amusement parks. In the Code of Federal Regulations (CFR) in the United States there are some regulations specific to nickels and pennies that are informative on this topic. 31 CFR § 82.1 forbids unauthorized persons from exporting, melting, or treating any 5 or 1 cent coins.[58]

This has been a particular problem with nickels and dimes (and with some comparable coins in other currencies) because of their relatively low face value and unstable commodity prices. For a while,[when?] the copper in US pennies was worth more than one cent, so people would hoard pennies and then melt them down for their metal value. It cost more than face value to manufacture pennies or nickels, so any widespread loss of the coins in circulation could be expensive for the US Treasury. This was more of a problem when coins were still made of precious metals like silver and gold, so strict laws against alteration make more sense historically.

31 CFR § 82.2(b) goes on to state that: "The prohibition contained in § 82.1 against the treatment of 5-cent coins and one-cent coins shall not apply to the treatment of these coins for educational, amusement, novelty, jewelry, and similar purposes as long as the volumes treated and the nature of the treatment makes it clear that such treatment is not intended as a means by which to profit solely from the value of the metal content of the coins."

Debasement and clipping

A Swiss ten-cent coin from 1879, similar to the oldest coins still in official use today

Alexander the Great Tetradrachm from the Temnos Mint

Alexander the Great Tetradrachm from the Temnos Mint, c. 188–170 BC

Throughout history, monarchs and governments have often created more coinage than their supply of precious metals would allow if the coins were pure metal. By replacing some fraction of a coin's precious metal content with a base metal (often copper or nickel), the intrinsic value of each individual coin was reduced (thereby "debasing" the money), allowing the coining authority to produce more coins than would otherwise be possible. Debasement occasionally occurs in order to make the coin physically harder and therefore less likely to be worn down as quickly, but the more usual reason is to profit from the difference between face value and metal value. Debasement of money almost always leads to price inflation. Sometimes price controls are at the same time also instituted by the governing authority, but historically these have generally proved unworkable.

The United States is unusual in that it has only slightly modified its coinage system (except for the images and symbols on the coins, which have changed a number of times) to accommodate two centuries of inflation. The one-cent coin has changed little since 1856 (though its composition was changed in 1982 to remove virtually all copper from the coin) and still remains in circulation, despite a greatly reduced purchasing power. On the other end of the spectrum, the largest coin in common circulation is valued at 25 cents, a very low value for the largest denomination coin compared to many other countries. Increases in the prices of copper, nickel, and zinc meant that both the US one- and five-cent coins became worth more for their raw metal content than their face (fiat) value. In particular, copper one-cent pieces (those dated prior to 1982 and some 1982-dated coins) contained about two cents' worth of copper.

Some denominations of circulating coins that were formerly minted in the United States are no longer made. These include coins with a face value of a half cent, two cents, three cents, and twenty cents. (The half dollar and dollar coins are still produced, but mostly for vending machines and collectors.) In the past, the US also coined the following denominations for circulation in gold: One dollar, $2.50, three dollars, five dollars, ten dollars, and twenty dollars. In addition, cents were originally slightly larger than the modern quarter and weighed nearly half an ounce, while five-cent coins (known then as "half dimes") were smaller than a dime and made of a silver alloy. Dollar coins were also much larger, and weighed approximately an ounce. One-dollar gold coins are no longer produced and rarely used. The US also issues bullion and commemorative coins with the following denominations: 50¢, $1, $5, $10, $25, $50, and $100.

Circulating coins commonly suffered from "shaving" or "clipping": the public would cut off small amounts of precious metal from their edges to sell it and then pass on the mutilated coins at full value.[60] Unmilled British sterling silver coins were sometimes reduced to almost half their minted weight. This form of debasement in Tudor England was commented on by Sir Thomas Gresham, whose name was later attached to Gresham's law. The monarch would have to periodically recall circulating coins, paying only the bullion value of the silver, and reminting them. This, also known as recoinage, is a long and difficult process that was done only occasionally.[61] Many coins have milled or reeded edges, originally designed to make it easier to detect clipping.

Other uses

Some convicted criminals from the British Isles who were sentenced to transportation to Australia in the 18th and 19th centuries used coins to leave messages of remembrance to loved ones left behind in Britain. The coins were defaced, smoothed and inscribed, either by stippling or engraving, with sometimes touching words of loss. These coins were called "convict love tokens" or "leaden hearts".[62] Some of these tokens are in the collection of the National Museum of Australia.

Modern features

Coins can be stacked.

1884 United States trade dollar

French 1992 twenty Franc Tri-Metallic coin

Bimetallic Egyptian one pound coin featuring King Tutankhamen

The side of a coin carrying an image of a monarch, other authority (see List of people on coins), or a national emblem is called the obverse (colloquially, heads); the other side, carrying various types of information, is called the reverse (colloquially, tails). The year of minting is usually shown on the obverse, although some Chinese coins, most Canadian coins, the pre-2008 British 20p coin, the post-1999 American quarter, and all Japanese coins are exceptions.

The relation of the images on the obverse and reverse of a coin is the coin's orientation. If the image on the obverse of the coin is right side up and turning the coin left or right on its vertical axis reveals that the reverse of the coin is also right side up, then the coin is said to have medallic orientation—typical of the Euro and pound sterling; if, however, turning the coin left or right shows that the reverse image is upside down, then the coin is said to have coin orientation, characteristic of the United States dollar coin.

Bimetallic coins are sometimes used for higher values and for commemorative purposes. In the 1990s, France used a tri-metallic coin. Common circulating bimetallic examples include the €1, €2, British £1, £2 and Canadian $2 and several peso coins in Mexico.

The exergue is the space on a coin beneath the main design, often used to show the coin's date, although it is sometimes left blank or contains a mint mark, privy mark, or some other decorative or informative design feature. Many coins do not have an exergue at all, especially those with few or no legends, such as the Victorian bun penny.

3 Rubles proof coin of Russia, minted in 2008

Not all coins are round; they come in a variety of shapes. The Australian 50-cent coin, for example, has twelve flat sides. Some coins have wavy edges, e.g. the $2 and 20-cent coins of Hong Kong and the 10-cent coins of Bahamas. Some are square-shaped, such as the 15-cent coin of the Bahamas and the 50-cent coin from Aruba. During the 1970s, Swazi coins were minted in several shapes, including squares, polygons, and wavy edged circles with 8 and 12 waves.

Scalloped coin of Israel

1996 one cent coin from Belize

Decagonal two Piso Philippine coin 1990

Some other coins, like the British 20 and 50 pence coins and the Canadian Loonie, have an odd number of sides, with the edges rounded off. This way the coin has a constant diameter, recognizable by vending machines whichever direction it is inserted.

A triangular coin with a face value of £5 (produced to commemorate the 2007/2008 Tutankhamun exhibition at The O2 Arena) was commissioned by the Isle of Man: it became legal tender on 6 December 2007.[63] Other triangular coins issued earlier include: Cabinda coin, Bermuda coin, 2 Dollar Cook Islands 1992 triangular coin, Uganda Millennium Coin and Polish Sterling-Silver 10-Zloty Coin.

Some medieval coins, called bracteates, were so thin they were struck on only one side.

Many coins over the years have been manufactured with integrated holes such as Chinese "cash" coins, Japanese coins, Colonial French coins, etc. This may have been done to permit their being strung on cords, to facilitate storage and being carried. Nowadays, holes help to differentiate coins of similar size and metal, such as the Japanese 50 yen and 100 yen coin.

1917 French coin with integrated hole

Chinese cash coin, 1102–1106

1941 Palestine coin

Modern-day Japanese 50-yen coin

 1924 East African coin

Holographic coin from Liberia features the Statue of Liberty (Liberty Enlightening the World)

The Royal Canadian Mint is now able to produce holographic-effect gold and silver coinage. However, this procedure is not limited to only bullion or commemorative coinage. The 500 yen coin from Japan was subject to a massive amount of counterfeiting. The Japanese government in response produced a circulatory coin with a holographic image.

The Royal Canadian Mint has also released several coins that are colored, the first of which was in commemoration of Remembrance Day. The subject was a colored poppy on the reverse of a 25-cent piece minted through a patented process.

An example of non-metallic composite coins (sometimes incorrectly called plastic coins) was introduced into circulation in Transnistria on 22 August 2014. Most of these coins are also non-circular, with different shapes corresponding to different coin values.

For a list of many pure metallic elements and their alloys which have been used in actual circulation coins and for trial experiments, see coinage metals.

Physics and chemistry

An American Silver Eagle minted in 2019 (left), an example of a Bullion coin. Its obverse design is based on the older, formerly circulating silver Walking Liberty half dollar (right).

Flipping

To flip a coin to see whether it lands heads or tails is to use it as a two-sided dice in what is known in mathematics as a Bernoulli trial: if the probability of heads (in the parlance of Bernoulli trials, a "success") is exactly 0.5, the coin is fair.

Spinning

Further information: Euler's Disk

Coins can also be spun on a flat surface such as a table. This results in the following phenomenon: as the coin falls over and rolls on its edge, it spins faster and faster (formally, the precession rate of the symmetry axis of the coin, i.e., the axis passing from one face of the coin to the other) before coming to an abrupt stop. This is mathematically modeled as a finite-time singularity – the precession rate is accelerating to infinity, before it suddenly stops, and has been studied using high speed photography and devices such as Euler's Disk. The slowing down is predominantly caused by rolling friction (air resistance is minor), and the singularity (divergence of the precession rate) can be modeled as a power law with exponent approximately −1/3.

Odor

Iron and copper coins have a characteristic metallic smell that is produced upon contact with oils in the skin. Perspiration is chemically reduced upon contact with these metals, which causes the skin oils to decompose, forming with iron the volatile molecule 1-octen-3-one.

Regional examples

Philippines

The Piloncitos are tiny engraved gold coins found in the Philippines, along with the barter rings, which are gold ring-like ingots. These barter rings are bigger than doughnuts[specify] in size and are made of pure gold from the Archaic period (c. 10th to 16th century).

In the Philippines, small, engraved gold coins called Piloncitos were excavated, some as lightweight as 0.09 to 2.65 grams. Piloncitos have been unearthed from Mandaluyong, Bataan, the banks of the Pasig River, Batangas, Marinduque, Samar, Leyte and some areas in Mindanao. Large quantities were found in Indonesian archaeological sites, suggesting that they may not have originated in the Philippines, but rather were imported. However, numerous Spanish accounts state that the gold coins were mined and labored in the Philippines, such as the following from 1586:

“The people of this island (Luzon) are very skillful in their handling of gold. They weigh it with the greatest skill and delicacy that have ever been seen. The first thing they teach their children is the knowledge of gold and the weights with which they weigh it, for there is no other money among them.”

Numismatics portal

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 Metcalf, William E. (2016). The Oxford Handbook of Greek and Roman Coinage. Oxford University Press. pp. 61–65. ISBN 9780199372188.

 Discovery of a hoard of currency with silver bars near Malayer, dated circa 600 BCE, with photographs in Bivar, Adrian David Hugh. Hoard of Ingot-Currency of the Median Period from Nūsh-i Jān, near Malayir (1971). pp. 97–111.

 "中國最早金屬鑄幣 商代晚期鑄造銅貝-河南概況". Big5.henan.gov.cn. Archived from the original on 2012-03-17. Retrieved 2012-05-22.

 Giedroyc, Richard (2006-11-15). The Everything Coin Collecting Book: All You Need to Start Your Collection …. ISBN 9781593375683. Archived from the original on 2013-05-28. Retrieved 2012-05-21.

 YK Kwan. "A snap shot view of The history of China by YK Kwan". Chinesechinese.net. Archived from the original on 2012-05-03. Retrieved 2012-05-21.

 Kramer, Jillian (6 August 2021). "'World's oldest' coin factory discovered in China". National geographic. Retrieved 24 July 2022.

 Zhao, Hao; Gao, Xiangping; Jiang, Yuchao; Lin, Yi; Zhu, Jin; Ding, Sicong; Deng, Lijun; Zhang, Ji (6 August 2021). "Radiocarbon-dating an early minting site: the emergence of standardised coinage in China". Antiquity. Cambridge University Press. 95 (383): 1161–1178. doi:10.15184/aqy.2021.94. S2CID 238220610. Retrieved 24 July 2022.

 CNG: IONIA, Ephesos. Phanes. Circa 625–600 BC. EL Trite (14mm, 4.67 g).

 M. Kroll, review of G. Le Rider's La naissance de la monnaie, Schweizerische Numismatische Rundschau 80 (2001), p. 526. D. Sear, Greek Coins and Their Values Vol. 2, Seaby, London, 1979, p. 317.

 "The Types of Greek Coins" An Archaeological Essay by Percy Gardner 1883 p.42 "Considering these and other facts it may be held to be probable, if not absolutely proved, that priests first issued stamped coin, and that the first mints were in Greek temples." 

 Metcalf, William E. (2016). The Oxford Handbook of Greek and Roman Coinage. Oxford University Press. pp. 49–50. ISBN 9780199372188.

 "Hoards, Small Change, and the Origin of Capitalism," Journal of the Hellenistic Studies 84 (1964), p. 89

 M. Mitchiner, Ancient Trade and Early Coinage, Hawkins Publications, London, 2004, p. 214

 Muscarella, Oscar White (15 June 2013). Archaeology, Artifacts and Antiquities of the Ancient Near East: Sites, Cultures, and Proveniences. ISBN 978-9004236691.

 G. Hanfmann, pp. 73, 77. R. Seaford, p. 128, points out, "The nearly total lack of … coins in the excavated commercial-industrial areas of Sardis suggests that they were concentrated in the hands of the king and possibly wealthy merchants."

 A. Ramage, "Golden Sardis", King Croesus' Gold: Excavations at Sardis and the History of Gold Refining, edited by A. Ramage and P. Craddock, Harvard University Press, Cambridge, 2000, p. 18.

 "Cent". Archived from the original on 6 March 2015. Retrieved 7 March 2015.

 Michael Alram, "DARIC", Encyclopaedia Iranica, December 15, 1994, last updated November 17, 2011

 Bopearachchi, Osmund; Cribb, Joe (1992), "Coins illustrating the History of the Crossroads of Asia", in Errington, Elizabeth; Cribb, Joe; Claringbull, Maggie (eds.), The Crossroads of Asia: transformation in image and symbol in the art of ancient Afghanistan and Pakistan, Ancient India and Iran Trust, pp. 57–59, ISBN 978-0-9518399-1-1, Coins of this type found in Chaman Hazouri (deposited c.350 BCE) and Bhir Mound hoards (deposited c.300 BCE).

 Bopearachchi & Cribb, Coins illustrating the History of the Crossroads of Asia 1992, pp. 57–59: "The most important and informative of these hoards is the Chaman Hazouri hoard from Kabul discovered in 1933, which contained royal Achaemenid sigloi from the western part of the Achaemenid Empire, together with a large number of Greek coins dating from the fifth and early fourth century BCE, including a local imitation of an Athenian tetradrachm, all apparently taken from circulation in the region."

 Bopearachchi, Coin Production and Circulation 2000, pp. 300–301

 Bopearachchi, Coin Production and Circulation 2000, p. 309 and Note 65

 Metcalf, William E. (2016). The Oxford Handbook of Greek and Roman Coinage. Oxford University Press. pp. 70–80. ISBN 9780199372188.

 André-Salvini, Béatrice (2005). Forgotten Empire: The World of Ancient Persia. University of California Press. p. 208 Coin no.381 for the Persian column capitals. ISBN 9780520247314.

 Cribb, Investigating the introduction of coinage in India 1983, p. 101

 372. Lot: 658, Lot of two AR bent bars, CNG Coins. Bopearachchi & Cribb, Coins illustrating the History of the Crossroads of Asia 1992, pp. 57–59: "Silver bent-bar punch-marked coin of Kabul region under the Achaemenid Empire, c.350 BC: Coins of this type found in quantity in Chaman Hazouri and Bhir Mound hoards." (Commentary by Joe Cribb and Osmund Bopearachchi)

 "Extremely Rare Early Silver from the Kabul Valley", CNG 102, Lot:649, CNG Coins

 "A Truly International Currency", Triton XV, Lot: 1163, ATTICA, Athens Archived 2019-12-25 at the Wayback Machine, CNG Coins

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