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They are relegated to the Br&hmana by the Taitti- riyas, and explained with less detail in the Satapatha* br&hmana. Adhyd>ya xxvi. — ^xxix, contain some hymns belonging to sacrifices previously explained, and they are passed over entirely by the Satapatha- br&hmana and by K&ty&yana. Adhyfi.ya xxx. and xxxi. contain the Purushamedha, which the Taitti- liyas treat in their Br&hmana. The i§atapatha-brah- mana devotes but a short space to it in its 13th book, and E&ty&yana explains Adhy&ya xxxi. in his 21st book. The ceremonies comprised in the three following Adhy&yas, xxxii. to xxxiv., Sarvamedha and Brahma- yajna, are passed over by the Satapatha-br&hmana and K&ty&yana. The Taittiriyas allow them no place in their Br&hmana, but include them in their Aranyaka. The Pitrimedha which follows in the xxxvth Adhy&ya, finds its place in the Brahmana of the Taittiriyas. The l^atapatha and K&ty&yana explain it, the former in the 13th, the latter in the 21st book. The Sukriya portion of the V&jasaneyi-sanhit&, xxxvi. — xl., is excluded from the Br&hmana of the Taittiriyas, and treated in their Aranyaka. The 6a- tapatha-br&hmana explains three of these Adhyd>yas, . xxxvii. — xxxix., in full detail in its 17th Kfi.nda, and K&tyllyana devotes to them the SAtras of his last book. Those who only take into account the general object of the l§atapatha-br&hmana, have called it a running commentary on the V&jasaneyi-sanhitfi. But this ap- plies strictly to the first nine books only, and with the tenth book the Brd.hmana assumes a new and more brAhmanas of the vAjasanetiks. 859 independent character. The t^nth book is called the Agnirahasyam, the mystery of the fire, and it refers to no particular portion of the Sanhit^^ but enlarges on the ceremonies which have been described in the four preceding books. Towards the end (x. 4. 6.), it contains two chapters, which, in the E&nva*^kh&, form the beginning of the Brihad&ranyaka-upanishad, and are there followed by the Madhu-k&nda, the Y&- jnavalkiya-k&nda, and Khila-kllnda of the 14th book of the M&dhyandina-^h&. The tenth book or Agnira- hasyam closes with its own genealogy or Yan&a. With the 11th book begins, according to Sd^yana, the second part of the i§atapatha-brd.hmana. It is called Asht&dhyd.yi, and gives additional information on all the sacrifices mentioned before, beginning with the Agny&dh&na. The 12th book, which is called Sautr&mani, treats of praya6chitta, or penance in general, and it is only in its last portion that it refers to the text of the Sanhitd^ and to that ceremony in particular from which it has derived its name. Besides this name of Sautr&mani, the 12 th book is also known by the name of Madhyama or the middle book, and this title can only be explained if we begin the second part of the l^atapatha, not, as Sd^yana suggests, with the 11th, but with the 10th book. The 13th book is chiefly concerned with the Afiva- medha, and its first three Adhy&yas may again be considered as a kind of commentary on the Sanhitd.. Towards the end some sacrifices, beginning with the Purushamedha, which the Sanhit& treats in its Ehila portion, are explained, but other ceremonies also are mentioned, for which there is no precedent in the Sanhit&. The Brihadd^ranyaka, the last book of the AA 4 360 AKCIENT AND MODERN BltimiANAS. I§atapatlia, contains in its first three Adhy4yas, a close commentary on the Pravargya of the Sanhitft, but becomes quite independent afterwards. Its ob- ject is no longer the sacrifice, but the knowledge of Brahman, without any particular reference, however, to the last Adhy&ya of the Sanhitl^ which, as we saw, was equally devoted to the doctrine of the Upanishads. It is clear, therefore, that the i§atapatha-br&hmana was not simply a running commentary on the San- hit& ; nay there is nothing to prove that the hymn- book of the V&jasanejdns existed previous to their Br&hmana. The l§atapatha-brd.hmana may have been edited by Ydjnavalkya, but its component parts, like the component parts of the other Br&hmanas, must have been growing up during a long period of time in diflferent localities before they were collected. The collection of ancient Br&hmanas must always have been the work of individual teachers, and their Brd.h- manas, in their new and complete form, were at first the exclusive property of that one Charana to which the collectors belonged, or of which they became the founders. Afterwards these collective Brd^hmanas were adopted by the members of other Charanas, who either added some chapters of their own, or introduced certain modifications, by which we now find that difi^rent texts of one and the same Br&h- mana differ from one another. We must distin- guish, therefore, between old and new BrUhmanas, the former being those which from time immemorial had been living in the oral tradition of various Charanas, the latter comprising the great collective works. Some of the latter vary slightly in the edi- tions adopted in various Charanas ; others, and these the most modem, show the distinct influence of ANCIENT AND MODBBN BrAhIIANAS. 361 individual editors. P&nini, whose views are not shackled by the inspiration-doctrine which blinded and misled all the followers of the orthodox Mim&nsd. school, broadly states the fact, that there are old and new Br&hmanas ; whereas, according to the doctrine of later divines, the BriLhmanas are neither old nor new, bat eternal, and of divine origin. P&nini, who is a grammarian, rests his opinion as to the different dates of the Brfthmanas on the evidence of language. "A book," he says, "composed by a certain author, may be called by an adjective derived from the author's name."^ For instance, a book composed by Vararuchi, may be called " Y&rarucho granthah." A work, on the contrary, which has only been taught and promul- gated ^ by a person, is not to . be called his book (grantha), but bears its own title, such as " gram- mar," or, whatever else it may be, together with an adjective, derived from the author's name. P&nini's grammar, for instance, is not to be called " Pdjainiyo granthah," but "P&ninlyam vy&karanam" ; because it is a canonical work, revealed to P&nini, but not invented by him. It may also be called " PItointyam," in the singular neuter; i.e. Pfixiineum.' In the same way it is perfectly correct to speak of an " Api6alam," a work composed by Apifeala, of a " Paingi Kalpah," an old ceremonial of Pinga's, of a " M&dhurl Vrittih," a commentary of Madhura^ and of " Ch&rak&h SlokaJhi," 1 Tiq. ir. 3. 116. V^ ll^ll Kaiyyata says that this S&tra does not belong to Panini. See page 184. P&n. iv. 3. 115. ^Sqin^l Bhashya: Pl*?lM^il^ UTrin W. 8. 101. ^ :rV^| BhSshya: IJ^if ^ ! ^ ^ WTO * Cf. iv. 3. 101 ; iv. 2. 64. * C£ Rb. iv. 8. 108. 360 AKCIEITT ASD MODSBIT BbIhKANAS. Satapatha, contains in its first three Adhy&yas, a close commentary on the Pravargya of the Sanhit&, but becomes quite independent afterwards. Its ob- ject is no longer the sacrifice, but the knowledge of Brahman, without any particular reference, however, to the last AdhyHya of the Sanhit&, wluch, as we saw, was equally devoted to the doctrine of the Upanishads. It is clear, therefore, that the Satapatha-brahmana was not simply a running commentary on the San- hit& ; nay there is nothing to prove that the hymn- book of the V&jasaneyins existed previous to their Br&hmana. The Satapatha-brlLhmana may have been edited by Y&jnavalkya, but its component parts, like the component parts of the other Br&hmanas, must have been growing up during a long period of timt in different localities before they were collected. Tb collection of ancient Brfithmanas must always hav been the work of individual teachers, and their Br&h manaSy in their new and complete form, were at fira the ejcclusive prof>erty of that one Charana t which tlie collectors t>elonged, or of which they becam the founders. After-^^^ards these collective Br&hmana were adopted by tbe members of other Charanai who either added some chapters of their own, c introduced certain modifications, by which we nd find that different texts of one and the same Br&t mana difi^r from one another. We must distil guish, therefore, between old and new Br&hmanai the former being those which from time immemorif had been living in the oral tradition of variou Charanas, the latter comprising the great coUectiv works.