Two schools of the Samaveda are known--the Kauthumas and the Ranayaniyas, the former of whom are said still to exist in Gujarat, while the latter, at one time settled mainly in the Mahratta country, are said to survive in Eastern Hyderabad. Their recensions of the text appear to have differed but little from each other. That of the Ranayanayas has been published more than once. The earliest edition, brought out by a missionary named Stevenson in 1842, was entirely superseded by the valuable work of Benfey, which, containing a German translation and glossary besides the text, came out in 1848. The Samaveda was thus the first of the Vedas to be edited in its entirety. The text of this Veda, according to the recension of the same school, together with the commentary of Sayana, was subsequently edited in India. Of the Kauthuma recension nothing has been preserved excepting the seventh prapathaka, which, in the Naigeya subdivision of this school, forms an addition to the first archika, and was edited in 1868. Two indices of the deities and composers of the Samaveda according to the Naigeya school have also been preserved, and indirectly supply information about the text of the Kauthuma recension. The Yajurveda introduces us not only to a geographical area different from that of the Rigveda, but also to a new epoch of religious and social life in India. The centre of Vedic civilisation is now found to lie farther to the east. We hear no more of the Indus and its tributaries; for the geographical data of all the recensions of the Yajurveda point to the territory in the middle of Northern India occupied by the neighbouring peoples of the Kurus and Panchalas. The country of the former, called Kurukshetra, is specifically the holy land of the Yajurvedas and of the Brahmanas attached to them. It lay in the plain between the Sutlej and the Jumna, beginning with the tract bounded by the two small rivers Drishadvati and Sarasvati, and extending south-eastwards to the Jumna. It corresponds to the modern district of Sirhind. Closely connected with, and eastward of this region, was situated the land of the Panchalas, which, running south-east from the Meerut district to Allahabad, embraces the territory between the Jumna and the Ganges called the Doab ("Two Waters"). Kurukshetra was the country in which the Brahmanic religious and social system was developed, and from which it spread over the rest of India. It claims a further historical interest as being in later times the scene of the conflict, described in the Mahabharata, between the Panchalas and Matsyas on the one hand, and the Kurus, including the ancient Bharatas, on the other. In the famous lawbook of Manu the land of the Kurus is still regarded with veneration as the special home of Brahmanism, and as such is designated Brahmavarta. Together with the country of the Panchalas, and that of their neighbours to the south of the Jumna, the Matsyas (with Mathura, now Muttra, as their