This explanation of the difference in religion between the Babylonians and the Assyrians seems to yield also an explanation of the resemblances between the Assyrian and Median religions, or rather of the resemblances between the religious art of the two peoples; and thus we return to the problem proposed for discussion earlier in this Paper, namely, the inadequacy of the generally held opinion which accounts for the resemblances in Persepolitan and Ninevite symbolic art by supposing that the Medes borrowed from the Assyrians. In support of the alternative suggestion put forward at p. 75, that _the progenitors of the Assyrians at an early period of the worlds history borrowed Tauric and other religious symbolisms from the ancestors of the Medes_, I would claim that the Assyrians borrowed not only religious symbolisms, but even the very name of their god Assur from the Medes. For I look upon Assur as a “loan word” adopted from the Aryan Asura. To the Medes or Manda, who were, as has been argued, in power in Northern Mesopotamia about 4,000 B.C., I have attributed the origin of the astronomic Assyrian and Ahurian emblem. To them, on the same grounds, I attribute the first imagining of the astronomic Assyrian Standard, and the devising of the man-headed and winged monsters so well known as “Assyrian Bulls”; and to them I would, with full conviction, leave the honour of having invented, and not borrowed, the idea of the magnificent Tauric capitals that crowned the columns of Persepolis and Susa. To all these conclusions I have been led by a consideration of the distinctively equinoctial character of the Median calendar, taken in connexion with the importance given in Median art to the constellation Taurus. V ASTRONOMY IN THE RIG VEDA [Reprinted from the Report of the _Actes_ of the Twelfth Oriental Congress held at Rome] Not much more than a hundred years ago the Sanscrit language began to yield to the study of Europeans some of its literary treasures. Almost on the moment, a controversy arose as to the antiquity of the science of astronomy in India; for scholars were amazed to find in this already long dead language many learned astronomical treatises, besides complete instructions for calculating, year by year, the Hindu calendar, as also for calculating horoscopes. Some then proclaimed the wonderful facts revealed, and extolled the antiquity and accuracy of this Indian science, while others, noticing the many points of resemblance between European and Indian methods, supposed, and warmly advocated the opinion, that much of the astronomy contained in Sanscrit works had been borrowed from the Greeks. Sir William Jones was amongst the first to enter the lists against this Grecian theory; and he thus throws down his glove in defence of the antiquity and originality of the science of astronomy in India.