sists of fourteen books, while the Kāṇva has seventeen. The first nine of the former, corresponding to the original eighteen books of the Vājasaneyi Saṃhitā, doubtless form the oldest part. The fact that Book XII. is called madhyama, or "middle one," shows that the last five books (or possibly only X.-XIII.) were at one time regarded as a separate part of the Brāhmaṇa. Book X. treats of the mystery of the fire-altar (agnirahasya), XI. is a sort of recapitulation of the preceding ritual, while XII. and XIII. deal with various supplementary matters. The last book forms the Āraṇyaka, the six concluding chapters of which are the Bṛihadāraṇyaka Upanishad.
Books VI.-X. of the Çatapatha Brāhmaṇa occupy a peculiar position. Treating of the construction of the fire-altar, they recognise the teaching of Çāṇḍilya as their highest authority, Yājnavalkya not even being mentioned; while the peoples who are named, the Gāndhāras, Salvas, Kekayas, belong to the north-west. In the other books Yājnavalkya is the highest authority, while hardly any but Eastern peoples, or those of the middle of Hindustan, the Kuru-Panchālas, Kosalas, Videhas, Sṛinjayas, are named. That the original authorship of the five Çāṇḍilya books was different from that of the others is indicated by a number of linguistic differences, which the hand of a later editor failed to remove. Thus the use of the perfect as a narrative tense is unknown to the Çāṇḍilya books (as well as to XIII.).
The geographical data of the Çatapatha Brāhmaṇa point to the land of the Kuru-Panchālas being still the centre of Brahmanical culture. Janamejaya is here celebrated as a king of the Kurus, and the most renowned Brahmanical teacher of the age, Āruṇi, is expressly stated to have been a Panchāla. Nevertheless, it is clear that
