statue from the 1st century AD was found on the summit of Mount Raksa in Panaitan Island, the Ujung Kulon National Park, West Java. While there are not temples dedicated specifically to , he is found in every Śiva shrine throughout the islands. An 11th-century AD Ganesha statue (seen in the picture below) was found in eastern Java, Kediri is placed in The Museum of Indian Art (Museum für Indische Kunst), Berlin-Dahlem. The 9th century statue of Ganesha resides in western cella (room) of Prambanan Hindu temple. Ganesha is also featured in reliefs from Cambodian temples. Speculation related to Janus In 1785, William Jones drew a close comparison between a particular form of Ganesha, known as Dwimukhi-Ganesha, and Janus, the two-headed Roman god. Jones felt the resemblance between Dwimukhi-Ganesha and Janus was so strong that he referred to Ganesha as the "Janus of India." The Dwimukhi-Ganesha form is a very unusual depiction in which Ganesha is shown with the head of an elephant looking toward his right and a human head at his left. It was possessed of four arms. Nagar says that the Dwimukhi-Ganesha form was associated with the region around Bombay. This speculation was repeated by Volney in his Meditation on the Revolutions of Empires (1791), in which he noted the phonetic similarity between the names "Ganesha" and "Janus" and both gods' association with beginnings; and by Moor in The Hindu Pantheon (1810). Moor expanded the claims of an association based on functional grounds, noting that Janus, like Ganesha, was invoked at the beginning of undertakings, a liminal god who was the guardian of gates. Moor made various other speculations on the connection between Janus and Ganesha. These fanciful connections proposed by early Indologists no longer appear in modern academic reviews of Ganesha's history. Ganesha is represented as having anywhere from one to five heads, so depictions with two heads are not reliable evidence of a connection with Janus. Representations of Ganesha with two heads are uncommon, and according to Nagar, textual references to the adoration of Ganesha with two heads are difficult to trace. There are no other examples of two-headed forms in which one head is human other than the Dwimukhi-Ganesha form. In the thirty-two mediation forms of Ganesha that are described in the Sritattvanidhi only one has two heads (Dwimukhi Ganapati, the Ganapati with two faces), and both of those are heads of elephants, like