Dayanand did not hesitate to include cow-killing amongst the deadliest sins. Here we have in fact the keynote of his doctrines. The sanctity of the cow is the touchstone of Hindu hostility to both Christian and Mahomedan, and the whole drift of Dayanand's teachings is far less to reform Hinduism than to rouse it into active resistance to the alien influences which threatened, in his opinion, to denationalize it. Hence the outrageously aggressive tone of his writings wherever he alludes either to Christianity or to Mahomedanism. It is the advent of "meat-eating and wine-drinking foreigners, the slaughterers of kine and other animals," that has brought "trouble and suffering" upon "the Aryas"--he discards the word Hindu on account of its Persian origin--whilst before they came into the country India enjoyed "golden days," and her people were "free from disease and prosperous and contented." In fact, "Arya for the Aryans" was the cry that frequently predominated in Dayanand's teachings over that of "Back to the Vedas," and Lajpat Rai, one of his most zealous disciples, has stated emphatically that "the scheme of Swami Dayanand has its foundation on the firm rock of _Swadeshi_ and _Swajati_." Since Dayanand's death the Arya Samaj has split up into two sections--the "vegetarians" who with regard to religious doctrine may be described as the orthodox, and the "meat-eaters," as the latitudinarians. It is difficult to differentiate between the precise tendencies of these two sections, whose feuds seem to be waning. In both are to be found not a few progressive and enlightened Aryas who, whatever their political activities may be, have undoubtedly applied themselves with no small success to the carrying out of that part of Dayanand's gospel which was directed to the reforming of Hinduism. Their influence has been constantly exerted to check, the marriages between mere boys and almost infant girls which have done so much physical as well as moral mischief to Hindu society, and also to improve the wretched lot of Hindu widows whose widowhood with all that it entails of menial degradation often begins before they have ever really been wives. To this end the Aryas have not hesitated to encourage female education, and the Girls' Orphanage at Jalandhar, where there is also a widows' home, has shown what excellent social results can be achieved in that direction. Again in the treatment of the "untouchable" low-castes, the Arya Samaj may claim to have been the first native body to break new ground and to attempt something akin to the work of social reclamation of which Christianity and, in a lesser degree, Islam had hitherto had the monopoly. Schools and especially industrial classes have been established in various districts which cannot fail to raise the _status_ of the younger generation and gradually to emancipate the lower castes from the bondage in which they have been hitherto held. These and many