Mr Bentley has discovered that the tables of Tirvalour, on which the assertion of Bailley especially rested, must have been calculated about 1281 of the Christian era, or 540 years ago, and that the Surya-Siddhanta, which the Brahmins regard as their oldest scientific treatise on astronomy, and which they pretend to have been revealed upwards of 20,000,000 of years ago, could not have been composed at an earlier period than about 760 years from the present day[204]. Solstices and equinoxes indicated in the Pouranas, and calculated according to the positions which seem to be attributed to them by the signs of the Indian zodiac, such as they are supposed to be, have acquired the character of an enormous antiquity. A more attentive examination of these signs or nacchatras has lately convinced M. de Paravey that reference is only made to solstices of 1200 years before the Christian era. This author at the same time admits, that the place of the solstices is so inaccurately fixed, that this determination of their date must be received with a latitude of 200 or 300 years. They are in the same predicament as those of Eudoxus and of Tcheoukong[205]. It is ascertained that the Indians do not make observations, and that they are not in possession of any of the instruments necessary for that purpose. M. Delambre indeed admits, with Bailly and Legentil, that they have processes of calculation, which, without proving the antiquity of their astronomy, shew at least its originality[206]; and yet this conclusion can by no means be extended to their sphere; for, independently of their twenty-seven nacchatras or lunar houses, which strongly resemble those of the Arabians, they have the same twelve constellations in the zodiac as the Egyptians, Chaldeans, and Greeks[207]; and, if we refer to Mr Wilfort’s assertions, their extra-zodiacal constellations are also the same as those of the Greeks, and bear names which are merely slight alterations of their Greek names[208]. It is to Yao that the introduction of astronomy into China is attributed. He is represented, in the Chou-king, as sending astronomers toward the four cardinal points of his empire, to examine what stars presided over the four seasons, and to regulate the operations to be carried on at each period of the year[209], as if their dispersion was necessary for such an undertaking. About 200 years later, the Chou-king speaks of an eclipse of the sun, but accompanied with ridiculous circumstances, as in all the fables of this kind; for the whole Chinese army, headed by a general, is made to march against two astronomers, because they had not properly predicted it[210]; and it is well known that, more than 2000 years after, the Chinese astronomers possessed no means of accurately predicting the eclipses of the sun. In 1629 of our era, at the time of their dispute with the Jesuits, they did not even know how to calculate the shadows.