The earlier cave temples are of about the same age as the stupas; some of those in Behar bear inscriptions of Asoka and of his successor in the 2nd century B.C. And the earlier cave façades in western India indicate the identity of style and construction in the patterns from which both must have been copied. These Buddhist rock excavations are of two types: the chaitya or chapel caves, with vaulted roofs of considerable height, the earliest with wooden fronts and later with a screen wall left in the rock, but in both forms with a large horse-shoe shaped window over the entrance. The interior usually consisted of a nave, separated from the side aisles by pillars, and containing a chaitya or small stupa at the inner and circular end. The façades of these chaitya chapels were covered with sculpture--some of them very richly; and to protect them from the weather a screen was contrived and cut in the rock in front of the façade, with large windows in the upper half for the entrance of light. This mode of lighting by a great arch over the entrance has attracted considerable attention, as being admirably adapted for its purpose. As Fergusson remarked, "nothing invented before or since is lighted so perfectly, and the disposition of the parts or interior for an assembly of the faithful ... is what the Christians nearly reached in after-times but never quite equalled." The second type of rock excavations are known as viharas or monasteries devoted to the residence of monks and ascetics. They usually consisted of a hall surrounded by a number of cells--the earliest with stone beds in them. In the later viharas there was a shrine in the centre of the back wall containing a large image of the Buddha. In the Orissa caves, near Cuttach, we have a series of excavations that do not conform to these arrangements: they are early, dating as far back as the 2nd century B.C., but they belong to the Jain sect, which dates from the same age as the Buddhist. On the north-west frontiers of India, about the Swat and Yusufzai districts, anciently known as Gandhara, are found a remarkable class of remains, much ruined, but that must have abounded in sculptures belonging to the Buddhist cult. It is among these we find the first representations of Buddha and of the characters belonging to the Buddhist pantheon. The influence of classical art manifested in these images leaves no doubt that they were modelled after western patterns, carried thither by Greeks or brought from the Levant by Buddhist emissaries. The scenes depicted, however, have frequently an architectural setting in which we find represented façades with pillars fashioned with distinctly Corinthian capitals. These sculptures we can now assign with confidence, from dated epigraphs, to dates from the last years of the century B.C. till the 4th century A.D. One inscription of A.D. 47 is of a king Gondophernes, who is mentioned in the legend of the apostle Thomas.