From what has been said above regarding the sculptures of Bharhut and Sanchi, it appears evident that the Indians had a school of art of their own before they knew anything of the arts of the western world; but that native art seems to have had very little influence on the arts of Gandhara. The western arts, on the contrary, acting through that country, seem to have had considerable influence on those of India at periods subsequent to the Christian Era. It seems at least almost impossible to escape the conviction that the arts of Amravati and the later caves, say of the Gupta period, betray most marked evidence of Western influence, and it seems that it is only through Gandhara that it can have reached them. So strongly marked is all this that it may become a subject of an interesting investigation to inquire whether the Greeks were not the first who taught the Indians idolatry. There is no trace of images in the Vedas or in the laws of Manu, or any of the older books or traditions of the Hindus. As repeatedly mentioned, there is as little trace of any image of Buddha or Buddhist figures being set up for worship before the Christian Era, or for a century after it. But the earliest, the finest, and the most essentially classical figures of Buddha are to be found in Gandhara, and, so far as we at present know, of an earlier date there than any found in India Proper. If General Cunningham’s sculptures or the contents of the Lahore Museum could only be made available to the learned in Europe, with the requisite local information, they would, I fancy, at once supersede the meagre and most unsatisfactory written details which have alone come down to us, and would throw a flood of light on one of the most interesting but most obscure chapters of the history of the commerce and of the early intercourse between the western and the eastern world.