over, we learn that these two schools were highly honoured in Ayodhyā (Oudh) also. They were, however, gradually ousted by the two younger schools of the Yajurveda. Of these, the Taittirīyas have been found only to the south of the Narmadā, where they can be traced as far back as the fourth century A.D. Their most important subdivision, that of the Āpastambas, still survives in the territory of the Godāvarī, while another, the Hiraṇyakeçins, are found still farther south. The school of the Vājasaneyins spread towards the south-east, down the Ganges Valley. At the present day they occupy a wide area, embracing North-East and Central India.
Each of these four schools has preserved one or two recensions of the Yajurveda. The text of the Maitrāyaṇī Saṃhitā, which consists of four books (kāṇḍa), subdivided into fifty-four lessons (prapāṭhaka), has been edited by Professor L. v. Schroeder (1881-86). The same scholar is preparing an edition of the Kāṭhaka Saṃhitā, the recension of the Kaṭha school. These two recensions are nearly related in language, having many forms in common which are not found elsewhere. Of the Kapishṭhala-Kaṭha Saṃhitā only somewhat corrupt fragments have hitherto come to light, and it is very doubtful whether sufficient manuscript material will ever be discovered to render an edition of this text possible. The Taittirīya Saṃhitā, which comprises seven books, and is subdivided into forty-four lessons, is somewhat later in origin than the above-mentioned recensions. It was edited by Professor A. Weber in 1871-72. These texts of the Yajurveda form a closely connected group, for they are essentially the same in character. Their agreement is often even verbal, especially in the verses and formulas for recitation which they contain. They
