This moderate, and, as it reads, judicial opinion of Varāhamihira, touching the superiority of the native Sūrya Siddhānta over the Pauliśa and Romaka Siddhāntas, may be appealed to as not conveying the impression that when Varāha wrote his co-religionists and scientists were accepting, wholesale and with avidity, Grecian astronomic methods in place of their own already well-established native science. It is true that in Varāha’s work many words evidently of Grecian origin are to be met with; and some scholars have claimed that these “Greek terms occurring in Varāhamihira’s writings are conclusive proofs of the Greek origin of Hindu astronomy.” That such terms should occur in a work professedly a resumé of five astronomic treatises—some of them Indian, and some European—can scarcely be considered as conclusive proof that in the writer’s time no purely Indian astronomic science existed. Varāha’s writings suggest an author interested in comparing the resemblances and the differences to be met with in home and foreign methods, rather than one introducing for the first time important astronomic truths to the notice of his readers.
It may be further urged that the claims to antiquity in Sanscrit astronomical works are so well known, that those who adopt the Grecian theory must necessarily throw discredit in a very wholesale manner on all their authors. Bentley’s furious diatribes may be quoted as an extreme example of the way in which the evidence of such Sanscrit claimants to antiquity is sometimes dealt with; and it may be pointed out that such violent denunciation cannot be looked on as convincing argument.
“The fact is,” writes Bentley, “that literary forgeries are now so common in India, that we can hardly know what book is genuine, and what not: perhaps there is not one book in a hundred, nay, probably in a thousand, that is not a forgery, in some point of view or other; and even those that are allowed or supposed to be genuine, are found to be full of interpolations, to answer some particular ends: nor need we be surprised at all this, when we consider the facilities they have for forgeries, as well as their own general inclination and interest in following that profession; for to give the appearance of antiquity to their books and authors increases their value, at least in the eyes of some. Their universal propensity to forgeries, ever since the introduction of the modern system of astronomy and immense periods of years, in A.D. 538, are but too well known to require any further elucidation than those already given. They are under no restraint of laws, human or divine, and subject to no punishment, even if detected in the most flagrant literary impositions.”[51]
[51] A Historical View of the Hindu Astronomy, etc., p. 181.
It is unnecessary now to further pursue the pros and cons of what has hitherto been said and written on the vexed questions as to the originality and antiquity of astronomy in India, and especially as to the Indian acquaintance with the twelve-fold divisions of the Zodiac, and the date of the fixation of the initial point in their Zodiac. We have seen that by the majority the Grecian and modern theory is the favoured one.
Within the last quarter of a century, however, an unexpected reinforcement has come into the field, in aid of the disheartened and nearly silenced minority, who still believe in a great antiquity for the science of astronomy in India.
The researches of archæologists in Western Asia have of late brought to our knowledge vast hoards of information concerning the ancient inhabitants of Babylonia and Assyria, and the surrounding highlands and plains; amongst other matters, concerning the science of astronomy possessed by these peoples.
In 1874, a Paper entitled The Astronomy and Astrology of the Babylonians was read by Professor Sayce before the “Society of Biblical Archæology,” and since that date other Papers, by various authors, dealing with the subject have appeared in the same Society’s Proceedings. Also in the Zeitschrift für Assyriologie, articles have been contributed by such writers as Epping and Strassmaier, Oppert, Mayer, Mahler, Jensen, Lehmann, and others, in which the calendars and astronomical methods in use in Mesopotamia are discussed.
Epping and Strassmaier’s Astronomisches aus Babylon and Jensen’s Die Kosmologie der Babylonier, are important volumes devoted to these same matters.
Whatever else concerning the subject of all these writings remains uncertain and open to discussion, some facts are clearly established. We now know that the inhabitants of Babylonia in a remote age (certainly as early as the fourth millenium B.C.) were acquainted with the twelve divisions of the Zodiac, and that these divisions were imagined under figures closely resembling in almost every instance those now depicted on our celestial globes. The calendar used by the Accadians, and later by the Semitic Babylonians and Assyrians, was indeed based on the observance of the Zodiacal constellations and of the journeyings through them of the sun and moon. The varying positions of the planets, Mercury, Venus, Mars, Jupiter, and Saturn are also noted by references to the Zodiacal asterisms: and not only Zodiacal, but several of the extra-Zodiacal ancient constellations are represented on the monuments.