told that people in India refused to believe that there were such men as the Brothers in Tibet, Sundook offered to take any voluntary witness to that country, and convince us, through him, as to the genuineness of their existence, and remarked that if there were no such men in Tibet, he would like to know where they were to be found.  It being suggested to him that some people refused to believe that such men existed at all, he got very angry.  Tucking up the sleeve of his coat and shirt, and disclosing a strong muscular arm, he declared that he would fight any man who would suggest that he had said anything but the truth.

On being shown a peculiar rosary of beads belonging to Madame Blavatsky, the pedlar said that such things could only be got by those to whom the Tesshu Lama presented them, as they could be got for no amount of money elsewhere.  When the Chela who was with us put on his sleeveless coat and asked him whether he recognized the latter’s profession by his dress, the pedlar answered that he was a Gylung and then bowing down to him took the whole thing as a matter of course.  The witnesses in this case were Babu Nobin Krishna Bannerji, deputy magistrate, Berhampore, M.R.  Ry.  Ramaswamiyer Avergal, district registrar, Madura (Madras), the Goorkha gentleman spoken of before, all the family of the first-named gentleman, and the writer.

Now for the other piece of corroborative evidence.  This time it came most accidentally into my possession.  A young Bengali Brahmachari, who had only a short time previous to our meeting returned from Tibet and who was residing then at Dehradun, in the North-Western Provinces of India, at the house of my grandfather-in-law, the venerable Babu Devendra Nath Tagore of the Brahmo Samaj, gave most unexpectedly, in the presence of a number of respectable witnesses, the following account:—­

On the 15th of the Bengali month of Asar last (1882). being the 12th day of the waxing moon, he met some Tibetans, called the Koothoompas, and their guru in a field near Taklakhar, a place about a day’s journey from the Lake of Manasarawara.  The guru and most of his disciples, who were called gylungs, wore sleeveless coats over under-garments of red.  The complexion of the guru was very fair, and his hair, which was not parted but combed back, streamed down his shoulders.  When the Brahmachani first saw the Mahatma he was reading in a book, which the Brahmachari was informed by one of the gylungs was the Rig Veda.

The guru saluted him, and asked him where he was coming from.  On finding the latter had not had anything to eat, the guru commanded that he should be given some ground gram (Sattoo) and tea.  As the Brahmachari could not get any fire to cook food with, the guru asked for, and kindled a cake of dry cow-dung—­the fuel used in that country as well as in this—­by simply blowing upon it, and gave it to our Brahmachari.  The latter assured us that he had often witnessed the same phenomenon, produced by another guru or chohan, as they are called in Tibet, at Gauri, a place about a day’s journey from the cave of Tarchin, on the northern side of Mount Kailas.  The keeper of a flock, who was suffering from rheumatic fever came to the guru, who gave him a few grains of rice, crushed out of paddy, which the guru had in his hand, and the sick man was cured then and there.