elegation were better able to study the country and to make
fruitful researches than might, otherwise, have been the case. Today
they are looked upon as brothers and aided by the most influential
natives of India. They count among the members of their society
pandits of Benares and Calcutta, and Buddhist priests of the Ceylon
Viharas--amongst others the learned Sumangala, mentioned by Minayeff
in the description of his visit to Adam's Peak--and Lamas of Thibet,
Burmah, Travancore and elsewhere. The members of the delegation are
admitted to sanctuaries where, as yet, no European has set his foot.
Consequently they may hope to render many services to Humanity and
Science, in spite of the illwill which the representatives of positive
science bear to them.

As soon as the delegation landed, a telegram was despatched to Dayanand,
as everyone was anxious to make his personal acquaintance. In reply, he
said that he was obliged to go immediately to Hardwar, where hundreds of
thousands of pilgrims were expected to assemble, but he insisted on
our remaining behind, since cholera was certain to break out among the
devotees. He appointed a certain spot, at the foot of the Himalayas, in
the jab, where we were to meet in a month's time.

Alas! all this was written some time ago. Since then Swami Dayanand's
countenance has changed completely toward us. He is, now, an enemy of
the Theosophical Society and its two founders--Colonel Olcott and the
author of these letters. It appeared that, on entering into an offensive
and defensive alliance with the Society, Dayanand nourished the
hope that all its members, Christians, Brahmans and Buddhists, would
acknowledge His supremacy, and become members of the Arya Samaj.

Needless to say, this was impossible. The Theosophical Society rests on
the principle of complete non-interference with the religious beliefs
of its members. Toleration is its basis and its aims are purely
philosophical. This did not suit Dayanand. He wanted all the members,
either to become his disciples, or to be expelled from the Society. It
was quite clear that neither the President, nor the Council could assent
to such a claim. Englishmen and Americans, whether they were Christians
or Freethinkers, Buddhists, and especially Brahmans, revolted against
Dayanand, and unanimously demanded that the league should be broken.

However, all this happened later. At the time of which I speak we were
friends and allies of the Swami