In short, all the attempts to re-establish the pure primitive monotheism of Aryan India have been a failure. They always got wrecked upon the double rock of Brahmanism and of prejudices centuries old. But lo! here appears unexpectedly the pandit Dayanand. None, even of the most beloved of his disciples, knows who he is and whence he comes. He openly confesses before the crowds that the name under which he is known is not his, but was given to him at the Yogi initiation. The mystical school of Yogis was established by Patanjali, the founder of one of the six philosophical systems of ancient India. It is supposed that the Neo-platonists of the second and third Alexandrian Schools were the followers of Indian Yogis, more especially was their theurgy brought from India by Pythagoras, according to the tradition. There still exist in India hundreds of Yogis who follow the system of Patanjali, and assert that they are in communion with Brahma. Nevertheless, most of them are do-nothings, mendicants by profession, and great frauds, thanks to the insatiable longing of the natives for miracles. The real Yogis avoid appearing in public, and spend their lives in secluded retirement and studies, except when, as in Dayanand's case, they come forth in time of need to aid their country. However, it is perfectly certain that India never saw a more learned Sanskrit scholar, a deeper metaphysician, a more wonderful orator, and a more fearless denunciator of every evil, than Dayanand, since the time of Sankharacharya, the celebrated founder of the Vedanta philosophy, the most metaphysical of Indian systems, in fact, the crown of pantheistic teaching. Then, Dayanand's personal appearance is striking. He is immensely tall, his complexion is pale, rather European than Indian, his eyes are large and bright, and his greyish hair is long. The Yogis and Dikshatas (initiated) never cut either their hair or beard. His voice is clear and loud, well calculated to give expression to every shade of deep feeling, ranging from a sweet childish caressing whisper to thundering wrath against the evil doings and falsehoods of the priests. All this taken together produces an indescribable effect on the impressionable Hindu. Wherever Dayanand appears crowds prostrate themselves in the dust over his footprints; but, unlike Babu Keshub Chunder Sen, he does not teach a new religion, does not invent new dogmas. He only asks them to renew their half-forgotten Sanskrit studies, and, having compared the doctrines of their forefathers with what they have become in the hands of Brahmans, to return to the pure conceptions of Deity taught by the primitive Rishis--Agni, Vayu, Aditya, and Anghira--the patriarchs who first gave the Vedas to humanity. He does not even claim that the Vedas are a heavenly revelation, but simply teaches that "every word in these scriptures belongs to the highest inspiration possible to the earthly man, an inspiration that is repeated in the history of humanity, and,