In another cave of the same group, called the Jodev Garbha, and of about the same age, between the two doorways leading to the cell, a sacred tree is being worshipped. It is surrounded by the usual rail, and devotees and others are bringing offerings.[175] In another, probably older than either of the two last-mentioned, called Ananta Garbha, are two bassi-relievi over the two doorways: one is devoted, like the last, to Tree worship, the other to the honour of Sri (_vide ante_, p. 51). She is standing on her lotus, and two elephants, standing likewise on lotuses, are pouring water over her.[176] The same representation occurs once, at least, at Bharhut, and ten times at Sanchi, and, so far as I know, is the earliest instance of honour paid to god or man in Indian sculptures. One other cave deserves to be mentioned before leaving Udayagiri. It is a great boulder, carved into the semblance of a tiger’s head, with his jaws open, and his throat, as it should be, is a doorway leading to a single cell (Woodcut No. 73). It is a caprice, but one that shows that those who conceived it had some experience in the plastic arts before they undertook it. From the form of the characters which are engraved upon it, it is undoubtedly anterior to the Christian Era, but how much earlier it is difficult to say. * * * * * [Illustration: 73. Tiger Cave, Cuttack.] From whatever point of view they are looked at, these Orissan caves are so unlike anything that we have previously been in the habit of considering Buddhist, that it may well be asked whether we are justified in ascribing their excavation to the followers of that religion at all. Not only is there no figure of Buddha, in the conventional forms and attitudes by which he was afterwards recognised, but there is no scene which can be interpreted as representing any event in his life, nor any of the jatakas in which his future greatness was prefigured. There is no dagoba in the caves[177] or represented in the sculptures, no chaitya cave, no wheel emblem, nor anything in fact that is usually considered emblematical of that religion. When we look a little more closely into it, however, we do detect the Swastica and shield emblem attached to the Aira inscription, and the shield and trisul ornament over the doorways in the older caves, and these we know, from what we find at Bharhut and Sanchi, and at Bhaja (_ante_, p. 112), were considered as Buddhist emblems in these places. But were they exclusively so? The trisul ornament is found on the coins of Kadphises, in conjunction with the bull and trident of Siva,[178] and we have no reason for assuming that the Swastica, and it may be even the shield, were not used by other and earlier sects.