There do not at present seem to exist any data sufficient to account satisfactorily for this curious difference between the exuberance of figure-sculpture in the east, and its total absence in the west in the pre-Christian Era caves, and the problem must be relegated for further inquiries. Looking, however, at the progress made of late years in these subjects, there is little doubt that its solution is not far off, and will, when reached, throw fresh light on the early history of Buddhism. Meanwhile, it may be worthy of remark, that the only living representation that is common to both sides of India, is the presence of the three-headed Naga on the façade of the Nassick chaitya (Woodcut No. 52), and its appearance in a similar position on the Chulakarma and Ananta caves at Udayagiri in Orissa. It points to an important feature in early Buddhist history, but not exactly what we are now looking for. Besides this the three, five, or seven-headed Naga occurs so frequently at Bharhut, Sanchi and elsewhere, that his presence here can hardly be called a distinctive peculiarity. [Illustration: 75. Cave No. 2, at Ajunta. (From a Plan by the Author.) Scale 50 ft. to 1 in.] The next step after the introduction of four pillars to support the roof, as in cave No. 11 at Ajunta (Woodcut No. 74), was to introduce twelve pillars to support the roof, there being no intermediate number which would divide by four, and admit of an opening in the centre of every side. This arrangement is shown in the woodcut (No. 75), representing the plan of the cave No. 2 at Ajunta. Before this stage of cave architecture had been reached, the worship had degenerated considerably from its original purity; and these caves always possess a sanctuary containing an image of Buddha. There are frequently, besides this, as in the instance under consideration, two side chapels, like those in Catholic churches, containing images of subordinate saints, sometimes male, sometimes female. [Illustration: 76. Cave at Bagh. (From a Plan, by Captain Dangerfield, in the ‘Transactions of the Bombay Literary Society.’) Scale 50 ft. to 1 in.] The next and most extensive arrangement of these square monastery-caves is that in which twenty pillars are placed in the floor, so as to support the roof, six on each side, counting the corner pillars twice. There are several of these large caves at Ajunta and elsewhere; and one at Bagh, on the Tapty, represented in the last woodcut (No. 76), has, besides the ordinary complement, four additional pillars in the centre; these were introduced evidently in consequence of the rock not being sufficiently homogeneous and perfect to support itself without this additional precaution.