But while the Sāmaveda deals solely with one part of the ritual, the soma sacrifice, the Yajurveda supplies the formulas for the whole sacrificial ceremonial. Like the Sāmaveda, it is also connected with the Rigveda; but while the former is practically altogether extracted from the Rigveda, the Yajurveda, though borrowing many of its verses from the same source, is largely an original production. Thus somewhat more than one-fourth only of the Vājasaneyi Saṃhitā is derived from the Rigveda. One half of this collection consists of verses (ṛich) most of which (upwards of 700) are found in the Rigveda; the other half is made up of prose formulas (yajus). The latter, as well as the verses not borrowed from the Rigveda, are the independent creation of the composers of the Yajurveda. This partial originality was indeed a necessary result of the growth of entirely new ceremonies and the extraordinary development of ritual detail. It became impossible to obtain from the Rigveda even approximately suitable verses for these novel requirements.
The language of the Mantra portion of the Yajurveda, though distinctly representing a later stage, yet on the whole agrees with that of the Rigveda, while separated from that of classical Sanskrit by a considerable interval.
On its mythological side the religion of the Yajurveda does not differ essentially from that of the older Veda; for the pantheon is still the same. Some important modifications in detail are, however, apparent. The figure of Prajāpati, only foreshadowed in the latest hymns of the Rigveda, comes more and more into the foreground as the chief of the gods. The Rudra of the Rigveda has begun to appear on the scene as Çiva, being
