nothing but the verses and formulas to be recited at the fortnightly and the soma sacrifices; the fourth book, nothing but those employed in the fire-altar ritual. These books follow the same order as, and in fact furnish a parallel recension of, the corresponding parts of the Vājasaneyi Saṃhitā. On the other hand, the Taittirīya Saṃhitā contains within itself, but in a different part, the two corresponding Brāhmaṇas, which, on the whole, are free from admixture with mantras. The fifth book is the Brāhmaṇa of the fire ritual, and the sixth is that of the soma sacrifice; but the dogmatic explanation of the new and full moon sacrifice is altogether omitted here, being found in the third book of the Taittirīya Brāhmaṇa. In the Maitrāyaṇī Saṃhitā the distribution of the corresponding material is similar. The first three lessons of the first book contain the mantras only for the fortnightly and the soma sacrifices; the latter half of the second book (lessons 7-13), the mantras only for the fire ritual. The corresponding Brāhmaṇas begin with the sixth and the first lesson respectively of the third book. It is only in the additions to these fundamental parts of the Black Yajurveda that the separation of Mantra and Brāhmaṇa is not carried out. The main difference, then, between the Black and the White consists in the former combining within the same collection Brāhmaṇa as well as Mantra matter. As to its chief and fundamental parts, there is no reason to suppose that these two kinds of matter, which are kept separate and unmixed, are either chronologically or essentially more nearly related than are the Vājasaneyi Saṃhitā and the Çatapatha Brāhmaṇa.
The Yajurveda resembles the Sāmaveda in having been compiled for application to sacrificial rites only.
