capital) and the Çurasenas, it is spoken of as the land of Brahman sages, where the bravest warriors and the most pious priests live, and the customs and usages of which are authoritative. Here the adherents of the Yajurveda split up into several schools, which gradually spread over other parts of India, the Kathas, with their subdivision the Kapishthalas, being in the time of the Greeks located in the Panjab, and later in Kashmir also. The Kathas are now to be found in Kashmir only, while the Kapishthalas have entirely disappeared. The Maitrayaniyas, originally called Kalapas, appear at one time to have occupied the region around the lower course of the Narmada for a distance of some two hundred miles from the sea, extending to the south of its mouth more than a hundred miles, as far as Naasik, and northwards beyond the modern city of Baroda. There are now only a few remnants of this school to the north of the Narmada in Gujarat, chiefly at Ahmedabad, and farther west at Morvi. Before the beginning of our era these two ancient schools must have been very widely diffused in India. For the grammarian Patanjali speaks of the Kathas and Kalapas as the universally known schools of the Yajurveda, whose doctrines were proclaimed in every village. From the Ramayana, moreover, we learn that these two schools were highly honoured in Ayodhya (Oudh) also. They were, however, gradually ousted by the two younger schools of the Yajurveda. Of these, the Taittiriyas have been found only to the south of the Narmada, where they can be traced as far back as the fourth century A.D. Their most important subdivision, that of the Apastambas, still survives in the territory of the Godavari, while another, the Hiranyakeçins, are found still farther south. The school of the Vajasaneyins spread towards the south-east, down the Ganges Valley. At the present day they occupy a wide area, embracing North-East and Central India.