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Rh "Enough, indeed!" retorted the elder; "yes, and you share it with oxen and swine. You've neither elegance nor comfort. Let your husband work as he may, you'll live and die muckworms, and your children after you."

"Yes, so 'tis," returned the younger; "and we know what we have to expect. But set against it that our life is as solid as the rock beneath our feet. We truckle to none. We fear nobody. But all you townsfolk are beset with stumbling-blocks. To-day 'tis well, but to-morrow the unclean spirit pokes his bead in, and tempts your husband with cards, or wine, or theft, and—phew! your wealth is all dust and ashes. You can't deny it."

Pakhom, the younger sister's husband, was lying on the top of the stove, and listening to the women's prattle. "Quite true," said he to himself, "perfectly true. As our brother (i.e., himself) has been turning over his mother earth from his childhood, nonsense has had no time to get into his head. The mischief of it is, there's so little land to be had. Let me only have land enough, and I'll fear nobody: no, not even the Devil himself."

The women finished their tea, gossiped a little longer about their domestic affairs, cleared away the tea-things, and lay down to sleep.

And the Devil, who had all the time been sitting behind the stove, heard everything. He hugged himself with joy that the muzhik's wife should have set her husband off bragging—bragging that if he only had land enough, the Devil himself should not hurt him. "Softly, softly," thought he, "we'll be even with 81


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Tales from Tolstoi you yet. I'll give you land enough, and both you and your land shall be mine."

Hard by the muzhiks dwelt a small landed proprietor—a lady. She owned 120 acres of land. Formerly she had lived on good terms with her muzhiks, and been very easy with them; but now she took an overseer, a retired soldier, who began to make life a burden to the muzhiks. However circumspect Pakhom might be, his horses would run astray among the oats, or his cow would break down a garden fence, or his calf would go browsing among the meadows—and for each of these trespasses there was a fine. Pakhom wept for rage, and scolded and beat his domestics again and again. Many grievous things did he suffer from that overseer during the year. Right glad was he, when the proper time came, to shut up his cattle in his yard. To feed them in winter was a hard matter, but at least there was no fear of fresh fines.

In the course of the winter the rumour spread that the lady was about to sell her land, and that this knight of the highway was about to purchase it. The muzhiks listened and trembled.

"Well," thought they, "if the land falls to this steward, he will punish us with fines worse than ever. Without the land we cannot live; we are in a hole indeed." 82

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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 sentenced all men and women at all times to hard labour, that must be held to be almost a miracle.

In Johannesburg jail prisoners not condemned to hard labour got ‘mealie pap’ in the morning. There was no salt in it, but each prisoner was given some salt separately. At noon the prisoners were given four ounces of rice, four ounces of bread, one ounce of ghi and a little salt, and in the evening ‘mealie pap’ and some vegetable, chiefly potatoes of which two were given if they were small and only one if they were big in size. None of us were satisfied with this diet. The rice was cooked soft. We asked the prison medical officer for some condiments, and told him that condiments were allowed in the jails in India. ‘This is not India,’ was the stern answer. ‘There is no question of taste about prison diet and condiments therefore cannot be allowed.’ We asked for pulse on the ground that the regulation diet was lacking in muscle-building properties. ‘Prisoners must not indulge in arguments on medical grounds,’ replied the doctor. ‘You do get muscle-building food, as twice a week you are served boiled beans instead of maize.’ The doctor’s argument was sound if the human stomach was capable of extracting the various elements out of various foods taken at various times in a week or fortnight. As a matter of fact he had no intention whatever of looking to our convenience. The Superintendent permitted us to cook our food ourselves. We elected Thambi Naidoo as our chef, and as such he had to fight many a battle on our behalf. If the vegetable ration issued was short in weight, he would insist on getting full weight. On vegetable days which were two in a week we cooked twice and on other days only once, as we were allowed to cook other things for ourselves only for the noon-day meal. We were somewhat better off after we began to cook our own food.

But whether or not we succeeded in obtaining these conveniences, every one of us was firm in his resolution of passing his term in jail in perfect happiness and peace. The number of Satyagrahi prisoners gradually rose to over 150. As we were all simple imprisonment convicts,

title: Page:Satyagraha in South Africa.pdf/172


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124

Kullervo, Kalervo’s offspring,

At his side the black dog taking,

Tracked his path through trees of forest,

Where the forest rose the thickest.

But a short way had he wandered,

But a little way walked onward,

When he reached the stretch of forest,

Recognized the spot before him,

Where he had seduced the maiden,

And his mother’s child dishonoured.

There the tender grass was weeping,

And the lovely spot lamenting,

And the young grass was deploring,

And the flowers of heath were grieving,

For the ruin of the maiden,

For the mother’s child’s destruction.

Neither was the young grass sprouting,

Nor the flowers of heath expanding,

Nor the spot had covered over,

Where the evil thing had happened,

Where he had seduced the maiden,

And his mother’s child dishonoured.

Kullervo, Kalervo’s offspring,

Grasped the sharpened sword he carried,

Looked upon the sword and turned it,

And he questioned it and asked it,

And he asked the sword’s opinion,

If it was disposed to slay him,

To devour his guilty body,

And his evil blood to swallow.

Understood the sword his meaning,

Understood the hero’s question,

And it answered him as follows:

“Wherefore at thy heart’s desire

Should I not thy flesh devour,

And drink up thy blood so evil?

I who guiltless flesh have eaten,

Drank the blood of those who sinned not?”

Kullervo, Kalervo’s offspring,

With the very bluest stockings,

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 we had no work to do except keeping the cells etc. clean. We asked the Superintendent for work, and he replied: ‘I am sorry I cannot give you work, as, if I did, I should be held to have committed an offence. But you can devote as much time as you please to keeping the place clean.’ We asked for some such exercise as drill, as we had observed even the Negro prisoners with hard labour being drilled in addition to their usual work. The Superintendent replied, ‘If your warder has time and if he gives you drill, I will not object to it; nor will I require him to do it, as he is hard worked as it is, and your arrival in unexpectedly large numbers has made his work harder still.’ The warder was a good man and this qualified permission was quite enough for him. He began to drill us every morning with great interest. This drill must be performed in the small yard before our cells and was therefore in the nature of a merry-go-round. When the warder finished the drill and went away, it was continued by a Pathan compatriot of ours named Nawabkhan, who made us all laugh with his quaint pronunciation of English words of command. He rendered ‘Stand at ease’ as ‘sundlies.’ We could not for the life of us understand what Hindustani word it was, but afterwards it dawned upon us that it was no Hindustani but only Nawabkhani English.

title: Page:Satyagraha in South Africa.pdf/173


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Rh So the muzhiks went in a body to the landlady, and begged her not to sell the land to the steward, but let them have it. They promised to pay her more for it than he would. The lady consented. Then the muzhiks assembled together in their Mir (or communal council) and debated about buying the land for the community. They met together not once nor twice; but somehow the matter made no progress. The fact was, the unclean spirit had a hand in it, and prevented them from agreeing. At last the muzhiks decided to buy the land in separate lots, each one taking as much as he could. To this also the landlady agreed. Pakhom heard that his neighbour had bought twenty acres from his landlady, who had taken half the money down, and given him a whole year to pay off the rest. Pakhom grew jealous.

"They are buying up all the land amongst them," thought he, "and I shall be left out in the cold." He consulted his wife. "All the people are buying and buying," said he; "we too must manage to buy at least ten acres. Life will be impossible otherwise, for the overseer will ruin us with fines." So they laid their heads together about it.

They had laid by 100 roubles (£10), and they sold their horse, and half their bees, and sent out their son to service, and so scraped together half of the sum required. Pakhom tied up his money, chose fifteen acres of land, with a little copse thereon (he had had his eye upon it for a long time), and went to drive a bargain with his landlady. He succeeded in getting these fifteen acres on his own terms, shook hands upon the bargain, and paid a deposit. Then 83


text:
Page:4SIGHT manual- a computer program for modelling degradation of underground low level waste concrete vaults (IA 4sightmanualcomp5612snyd).pdf/125

39. INITIALIZE PARAMETERS 52. Use lookup table from data in Table 7.1 from Abramowitz and Stegun, Handbook of Mathematical Functions. Get bounds on y data and linear interpolate x data. The variable frac is the fraction of the gap between neighboring y values. Note: additions to the table require changes to the main routine to reflect the new dimension of the arrays,

real inv_erfc(real C) { real x, frac, x_table[] = {0.00,0.10,0.20,0.30,0.40,0.50,0.60,0.70,0.80,0.90,1.00,1.20,1.40,1.60,1.80,2.00}, y.table[]={1.00,.888,.777,.671,.572,.480,.396,.322,.258,.203,.157,.090,.048,.024,.011,.005}; int i;  i = 16; while (i>0$$\land$$y_table[--i] 2.0 simply use last x value */ return x; }


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 We had thus been in jail for a fortnight, when fresh arrivals brought the news that there were going on some negotiations about a compromise with the Government. After two or three days Mr Albert Cartwright, editor of The Transvaal Leader, a Johannesburg daily, came to see me.

All the daily papers then conducted in Johannesburg were the property of one or the other of the European owners of the gold mines, but except in cases where the interests of these magnates were at stake, the editors were unfettered in the expression of their own views on all public questions. Only very able and well-known men were selected as editors. For instance the editor of The Daily Star had formerly been Private Secretary to Lord Milner, and later went to England to take Mr Buckle’s place as editor of The Times. Mr Albert Cartwright of The Transvaal Leader was as broad-minded as he was able. He had almost always supported the Indian cause in his columns. He and I had become good friends. He saw General Smuts after I was sent to jail. General Smuts welcomed his mediation. Mr Cartwright thereupon met the Indian leaders, who said, ‘We know nothing about legal technicalities, and cannot possibly talk about compromise so long as Gandhi is in prison. We desire settlement, but if Government wants it while our men are in jail, you should see Gandhi. We will ratify any arrangement which he accepts.’

Mr Cartwright thus came to see me and brought with him terms of settlement drafted or approved of by General Smuts. I did not like the vague language of the document, but was all the same prepared myself to put my signature to it with one alteration. However, I informed

title: Page:Satyagraha in South Africa.pdf/174


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Page:Floras Lexicon-1840.djvu/75

OLUMBINE. . Class 13,. Order:. This graceful flower has long been a favourite inhabitant of the rustic flower border, and is commonly found in the open places of forests, or extensive woods. It has been made the emblem of folly;—why, it is difficult to say.

title: Page:Floras Lexicon-1840.djvu/75


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Rh he went into town, completed the purchase, paid half the money down, engaged to pay off the rest in two years, and—was left alone with his land. Next, he borrowed some more money from his brother-in-law, and bought seed. He sowed the land he had purchased, and things went well with him. In a single year he paid off both his landlady and his brother-in-law. Pakhom was now a proprietor. It was his own land that he ploughed and sowed; it was upon his own land that he mowed hay, cut firewood, and grazed cattle. When Pcikhom went out upon his land, which was his for ever and ever, to plough, or watch the sprouting crops, or look abroad upon the pastures, his heart swelled within him. The very grass seemed unlike what it used to be; the flowers flowered quite differently. Formerly, when he had walked over his plot of land, it was just like any other—but now it was a different thing altogether.

So Pakhom found life very pleasant. Everything went well with him, except that the muzhiks trespassed upon his crops and pastures. He besought them not to do so, but they took no heed. Sometimes the herdsmen let the cattle loose in the meadows; sometimes the horses galloped among the wheat. Pakhom drove them off, and remonstrated, but for a long time he did not go to law about it. At length his anger got the better of him, and to the local court 84


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 Mr Cartwright, that I could not sign it without consulting my fellow-prisoners, even if I took the consent of the Indians outside prison for granted.

The substance of the proposed settlement was that the Indians should register voluntarily, and not under any law; that the details to be entered in the new certificates of registration should be settled by Government in consultation with the Indian community, and, that if the majority of the Indians underwent voluntary registration, Government should repeal the Black Act, and take steps with a view to legalize the voluntary registration. The draft did not make quite clear the condition which required Government to repeal the Black Act. I therefore suggested a change calculated to place this beyond all doubt from my own standpoint.

Mr Cartwright did not like even this little addition and said, ‘General Smuts considers this draft to be final. I have approved of it myself, and I can assure you that if you all undergo re-registration, the Black Act is bound to be repealed.’

I replied, ‘Whether or not there is a settlement, we shall always be grateful to you for your kindness and help. I should not like to suggest a single unnecessary alteration in the draft. I do not object to such language as would uphold the prestige of Government. But where I myself am doubtful about the meaning, I must certainly suggest a change of language, and if there is to be a settlement after all, both the parties must have the right to alter the draft. General Smuts need not confront us with an ultimatum, saying that these terms are final. He has already aimed one pistol in the shape of the Black Act at the Indians. What can he hope to gain by aiming a second?’

Mr Cartwright had nothing to say against this argument, and he promised to place my suggestion for the change before General Smuts.

I consulted my fellow-prisoners. They too did not like the language, but agreed to the settlement if General Smuts would accept the draft with my amendment.

title: Page:Satyagraha in South Africa.pdf/175


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Page:The Net of Faith.pdf/309

51*

Magistrates and courts deal with sins, even though officially with property matters; they add the evil of sins because of the corruption of consciences. For this reason Saint Paul reprimands the early Christians like children in Christ because of their lawsuits (concerning worldly goods only) in courts before infidel pagans. Says he:

He clearly considers as sin lawsuits concerning corporeal goods. Of what use is their faith, then, if they are in sin because of lawsuits? Did they not believe in the Son of God in order to be saved from their sins and from the devil's power through his death? Why, now because of material gain they jeopardize and lose all that which they had gained through Christ's death, his death is wasted on them unless they earn their right to it by a new repentance. And they cannot repent from their sins unless they give up their lawsuits. This is to show that man can be Christian only if he commits no wrong and harms no one, and if he meekly suffers the wrongdoing of others, not returning evil for I-Corinthians 6:7

title: Page:The Net of Faith.pdf/309


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Page:Kalevala (Kirby 1907) v2.djvu/137

Runo XXXVII]

On the ground the haft set firmly,

On the heath the hilt pressed tightly,

Turned the point against his bosom,

And upon the point he threw him,

Thus he found the death he sought for,

Cast himself into destruction.

Even so the young man perished,

Thus died Kullervo the hero,

Thus the hero’s life was ended,

Perished thus the hapless hero.

Then the aged Väinämöinen,

When he heard that he had perished,

And that Kullervo had fallen,

Spoke his mind in words that follow:

“Never, people, in the future,

Rear a child in crooked fashion,

Rocking them in stupid fashion,

Soothing them to sleep like strangers.

Children reared in crooked fashion,

Boys thus rocked in stupid fashion,

Grow not up with understanding,

Nor attain to man’s discretion,

Though they live till they are aged,

And in body well-developed.”

smith Ilmarinen

Mourned his wife throughout the evenings,

And through sleepless nights was weeping,

All the days bewailed her fasting,

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Rh he went He knew that the muzhiks did it not from malice, but from distress. "But," thought he, "I cannot let this sort of thing go on for ever. They will eat me out of house and home. I must give them a lesson once for all."

So be summoned first one and then another, and got them fined. The muzhiks, who were Pakhom's neighbours, took this much to heart, and now began to trespass wilfully. They broke into his wood at night, and stripped the bark off the young lindens. When Pakhom next strolled through the wood, he saw what had been done, and turned pale—the bark lay scattered on the ground, and the naked trunks stood gauntly forth. If they had even cut down a few bushes, or left one linden whole—well, even that would not have been so bad; but the miscreants had barked the whole lot. Pakhom was very angry.

"Alas!" he sighed, "if only I knew who it was, I'd make him pay through the nose for it," and he fell to thinking who it might be. "Simmy—it must be Simmy!"

So he went to Simeon's farm to sift the matter out; but he only came to high words with Simeon, who denied everything. But Pakhom was now more convinced than ever that Simeon had done it. He summoned him, and they went before the Court. The Court examined and cross-examined, and finally discharged the muzhik for want of evidence. Pakhom was now beside himself for rage. He reviled the magistrates themselves.

"You protect thieves and robbers," he cried. "If you were honest folk yourselves you would not acquit 85


text: Kalevala (Kirby 1907)/Runo 36

title: Kalevala (Kirby 1907)/Runo 36


text: Flora's Lexicon/Columbine

title: Flora's Lexicon/Columbine


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 New-comers to jail had brought a message from the leaders outside, that I should accept any suitable compromise without waiting for their consent. I got Messrs Leuing Quinn and Thambi Naidoo to sign the draft along with myself and handed it to Mr Cartwright.

The second or third day, on January 30, 1908, Mr Vernon, the Superintendent of Police, Johannesburg, took me to Pretoria to meet General Smuts, with whom I had a good deal of talk. He told me what had passed between him and Mr Cartwright. He congratulated me on the Indian community having remained firm even after my imprisonment, and said, ‘I could never entertain a dislike for your people. You know I too am a barrister. I had some Indian fellow students in my time. But I must do my duty. The Europeans want this law, and you will agree with me, that these are mostly not Boers, but Englishmen. I accept the alteration you have suggested in the draft. I have consulted General Botha also, and I assure you that I will repeal the Asiatic Act as soon as most of you have undergone voluntary registration. When the bill legalizing such registration is drafted, I will send you a copy for your criticism. I do not wish there should be any recurrence of the trouble, and I wish to respect the feelings of your people.’

So saying General Smuts rose. I asked him, ‘Where am I to go? And what about the other prisoners?’

The General laughed and said, ‘You are free this very moment. I am ’phoning to the prison officials to release the other prisoners tomorrow morning. But I must advise you not to go in for many meetings or demonstrations, as in that case Government will find itself in an awkward position.’

I replied, ‘You may rest assured, that there will not be a single meeting simply for the sake of it. But I will certainly have to hold meetings in order to explain to the community how the settlement was effected, what is its nature and scope, and how it has added to our responsibilities.’

title: Page:Satyagraha in South Africa.pdf/176


text: Tales from Tolstoi/How Much Land Does a Man Require?


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52* evil in accordance with the commandment of Christ. Neither must he have on his conscience the death of a single person.

We have tarried longer upon the se matters in order to show that the apostles, while preaching perfection to the first Christians, could not bring them instantly to that perfection – that is, not all of them – and so they offered them a concession in time, hoping that they would thus bring them eventually to the better goal. So now Saint Paul concedes courts at least at home, away from pagans – and even these courts he conceded with shame. But in his last letters to these people we find that all this has been corrected.

And more time was spent on this also in order to show that the early Christians established their rules concerning lawsuits and courts on the words of Saint Paul saying:

In establishing these rules about lawsuits and courts they completely distorted the words of Saint Paul, giving them I-Corinthians 6:4.

title: Page:The Net of Faith.pdf/311


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 ‘Of such meetings,’ said General Smuts, ‘you may have as many as you please. It is sufficient that you have understood what I desire in the matter.’

It was then seven o’clock in the evening. I had not a single farthing in my pocket. The secretary of General Smuts gave me the railway fare to Johannesburg. There was no need to stop at Pretoria and announce the settlement to the Indians there. The leaders were all in Johannesburg, which was our headquarters. There was now only one more train for Johannesburg, and I was able to catch it.

title: Page:Satyagraha in South Africa.pdf/177


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Tales from Tolstoi robbers." Thus Pakhom quarrelled with his judges as well as with his neighbours.

Pakhom had henceforth plenty of elbow-room at home, for everyone avoided him; but they made it too hot for him in the Mir or communal council.

Just about this time a rumour spread that people were seeking new lands. Pakhom said to himself, "There's no need for me to quit my land; but if any of us do go, there will be all the more room for the rest. I should then be able to get hold of their land, and so round off my own, for I am straitened here"

One day Pakhom was sitting at home, when a strange muzhik, who was passing by, looked in. They let him stay the night, gave him to eat, and talked together.

"Pray say, friend, whither God is leading you?"

The muzhik replied that he came from the south, from the lower Volga, and that plenty of work was to be had there. One word led to another, and so the muzhik told them how the people were settling down in those regions. His own people were there also, and had inscribed their names in the land registers, and had been allotted ten acres a head.

"The land there is so good," said he, "that when barley grows up the stalks are so high that you cannot see the horses, and so thick together that five handfuls of grain make a small rick. One muzhik went there quite poor, with nothing but his two hands in fact, and got an allotment of fifty acres. Last year he made 1,000 roubles (£100) from a single wheat-crop."

Pakhom's heart burned within him. Why should 86


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 I reached Johannesburg at about 9 p.m. and went direct to the Chairman, Sheth Yusuf Mian. He knew that I had been taken to Pretoria, and was hence rather expecting me. Still it was a pleasant surprise for him and others to find me unaccompanied by a warder. I suggested that a meeting should be called at once with such attendance as was possible, at a very short notice. The Chairman and other friends agreed with me. As most of the Indians lived in the same quarter, it was not difficult to send round notice of the proposed meeting. The Chairman’s house was near the mosque, and meetings were usually held on the grounds of the mosque. There was hence not much to be done by way of arrangement for the meeting. It was enough to have one light on the platform. The meeting was held that very night at about 11 or 12 p.m. The audience numbered nearly a thousand, in spite of the shortness of the notice and the late hour.

Before the meeting was held, I had explained the terms of the settlement to the leaders present. A few opposed the settlement. But all of them understood the situation after they had heard me. Every one of them, however, was troubled by one doubt, ‘What if General Smuts broke faith with us? The Black Act might not be enforced but it would always hang over our heads like Damocles’ sword. If in the meanwhile we registered voluntarily, we would have knowingly played in the adversary’s hands, and surrendered the most powerful weapon in our possession for resisting the Act. The right order for the settlement was, that the Act should be repealed first and then we should be called upon to register voluntarily.’

title: Page:Satyagraha in South Africa.pdf/178


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 I liked this argument. I felt proud of the keen commonsense and high courage of those who advanced it, and saw that such was the stuff of which Satyagrahis were made. In answer to that argument I observed: ‘It is an excellent argument and deserves serious consideration. There would be nothing like it, if we registered voluntarily only after the Act was repealed. But then it would not be in the nature of a compromise. Compromise means that both the parties make large concessions on all points except where a principle is involved. Our principle is, that we would not submit to the Black Act, and therefore, would not, in virtue of it, do even such things as were otherwise unobjectionable; and to this principle we must adhere at all costs. The principle with the Government is, that in order to prevent the illegal entry of Indians into the Transvaal, it must get many Indians to take out non-transferable permits with marks of identification and thus set the suspicions of the Europeans at rest and allay all their fears; and the Government can never give it up on their part. We have admitted this principle of the Government by our conduct up to date, and therefore even if we feel like resisting it we may not do so until we find fresh grounds for such a departure. Our struggle aimed not at the abrogation of this principle but at removing the stigma which the Black Act sought to attach to the community. If, therefore, we now utilize the new and powerful force which has sprung up in the community for gaining a fresh point, it would ill become us, who claim to be Satyagrahis. Consequently, we cannot justly object to the present settlement. As for the argument that we must not surrender our weapons before the Act is repealed, it is easily answered. A Satyagrahi bids good-bye to fear. He is therefore never afraid of trusting the opponent. Even if the opponent plays him false twenty times, the Satyagrahi is ready to trust him for the twenty-first time, for an implicit trust in human nature is the very essence of his creed. Again to say that in trusting the Government we play into their hands is to betray an ignorance of the principles of Satyagraha. Suppose we register voluntarily, but

title: Page:Satyagraha in South Africa.pdf/179


text:
Page:The Net of Faith.pdf/313

53* the opposite meaning. Thus, not the least esteemed, but the most esteemed of these confused people are chosen for judges in courts. And a priest who should be an expert of the gospel and castigate therefore this error on the basis of the gospel, goes himself to the court, elevates their shame into honor and chooses councillors for this shame, thinking it advantageous for faith if this shame is conducted (administered) wisely.

I-Corinthians 6:7

I-Corinthians 6:4.

A remarkable semblance to the above is found in Erasmus of Rotterdam's, "Dulce Bellum Inexpertis," published about 1515:"But we run headlong each to destroy other, even from that heavenly sacrifice of the altar, whereby is represented that perfect and ineffable knitting together of all Christian men. And of so wicked a thing, we make Christ both author and witness. Where is the kingdom of the devil, if it be not in war? Why draw we Christ into war, with whom a brothel-house agreeth more than war? Saint Paul disdaineth, that there should be any so great discord among Christian men, that they should need any judge to discuss the matter between them. What if he should come and behold us now through all the world, warring for every light and trifling cause, striving cruelly than ever did any heathen people, and more cruelly than any barbarous people? Yea, and ye shall see it done by the authority, exhortations, and furtherings of those that represent Christ, the prince of peace" (from the English translation, ed. by J.W.Mackail, Boston: The Merrymount Press, 1907, p.24f).

A remarkable semblance to the above is found in Erasmus of Rotterdam's, "Dulce Bellum Inexpertis," published about 1515:"But we run headlong each to destroy other, even from that heavenly sacrifice of the altar, whereby is represented that perfect and ineffable knitting together of all Christian men. And of so wicked a thing, we make Christ both author and witness. Where is the kingdom of the devil, if it be not in war? Why draw we Christ into war, with whom a brothel-house agreeth more than war? Saint Paul disdaineth, that there should be any so great discord among Christian men, that they should need any judge to discuss the matter between them. What if he should come and behold us now through all the world, warring for every light and trifling cause, striving cruelly than ever did any heathen people, and more cruelly than any barbarous people? Yea, and ye shall see it done by the authority, exhortations, and furtherings of those that represent Christ, the prince of peace" (from the English translation, ed. by J.W.Mackail, Boston: The Merrymount Press, 1907, p.24f).

title: Page:The Net of Faith.pdf/313


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 the Government commits a breach of faith and fails to redeem its promise to repeal the Act. Could we not then resort to Satyagraha? If we refused to show at the proper time the certificates of registration we take out, our registration would count for nothing, and Government could not distinguish between ourselves and the Indians who might enter the Transvaal surreptitiously. Therefore, whether there is or there is not any law in force, the Government cannot exercise control over us without our co-operation. The existence of a law means, that if we refuse to accept the restriction sought to be imposed through it by the Government, we are liable to punishment, and generally it so happens, that the fear of punishment leads men to submit to the restriction. But a Satyagrahi differs from the generality of men in this, that if he submits to a restriction, he submits voluntarily, not because he is afraid of punishment, but because he thinks that such submission is essential to the common weal. And such is precisely our position regarding registration, which cannot be affected by any breach of faith, however flagrant, on the part of the Government. We are the creators of this position of ours, and we alone can change it. We are fearless and free, so long as we have the weapon of Satyagraha in our hands. And if any thinks that the community may not be as strong afterwards as it is today, I should say that he is not a Satyagrahi nor has he any understanding of Satyagraha. That would mean that the present strength of the community is not real strength but is in the nature of a momentary effervescence or intoxication, and if that is so, we do not deserve to win, and the fruits of victory will slip out of our hands even if we win. Suppose the Government first abrogates the Act and we then register voluntarily. Suppose further that the Government afterwards enacts the same obnoxious law and compels the Indians to register. What can then prevent the Government from pursuing such a course of action? And if we are doubtful about our strength today, then too shall we be in an equally bad case. From whatever standpoint, therefore, we examine

title: Page:Satyagraha in South Africa.pdf/180


text:
Page:Floras Lexicon-1840.djvu/76

ONVOLVULUS, or SEA BINDWEED. . Class 5,. Order:. Botanists have recently separated this flower from the genus Convolvulus, and name it Calystegia, from two Greek words signifying pretty, and a covering, the calyx of the flower being covered by two leaf-like appendages called bracts.

title: Page:Floras Lexicon-1840.djvu/76


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 the settlement, it may be said that the community not only will not lose but will on the other hand gain by the compromise. And I am also of opinion, that when our opponents recognize our humility and sense of justice, they would give up or at least mitigate their opposition.’

I was thus able fully to satisfy the one or two of the small company who struck a discordant note, but I did not then even dream of the storm which was to break out at the midnight meeting. I explained all the terms of the settlement to the meeting and said:

‘The responsibility of the community is largely enhanced by this settlement. We must register voluntarily in order to show that we do not intend to bring a single Indian into the Transvaal surreptitiously or by fraud. If any one of us fails to register, he will not be punished at present; but that can only mean that the community does not accept the settlement. It is necessary, indeed, that you must here raise your hands as a mark of your agreeing to the settlement, but that is not enough. As soon as the arrangements for fresh registration are completed, every one of us who raises his hand should take out a certificate of registration at once, and just as many of you had volunteered before in order to explain to our compatriots why they should not register, even so should you now come forward to explain to the community why they must register. And it is only when we have thus worthily fulfilled our part that we shall reap the real fruit of our victory.’

As soon as I finished my speech a Pathan friend stood up and greeted me with a volley of questions:

‘Shall we have to give ten finger-prints under the settlement?’

‘Yes and no. My own view of the matter is, that all of us should give digit impressions without the least hesitation. But those, who have any conscientious objection to giving them or think it to be derogatory to their self-respect, will not be obliged to give those impressions.’

‘What will you do yourself?’ S.A.-11

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 ‘I have decided to give ten finger-prints. It may not be for me not to give them myself while advising others to do so.’

‘You were writing a deal about the ten finger-prints. It was you who told us that they were required only from criminals. It was you who said that the struggle centred round the finger-prints. How does all that fit in with your attitude today?’

‘Even now I fully adhere to everything that I have written before about finger-prints. Even now I say that in India finger-prints are required from criminal tribes. I have said before and say even now, that it would be a sin in virtue of the Black Act to give even our signatures not to talk of finger-prints. It is true that I have,—and I believe wisely,—laid great stress on this requisition of finger-prints. It was easier to rouse the community to a sense of the gravity of the situation by a reference to such a new and startling feature of the Act as the finger-prints than to minor items in which we had already yielded submission. And I saw from experience that the community grasped the situation at once. But circumstances have now changed. I say with all the force at my command, that what would have been a crime against the people yesterday is in the altered circumstances of today the hall-mark of a gentleman. If you require me to salute you by force and if I submit to you, I will have demeaned myself in the eyes of the public and in your eyes as well as in my own. But if I of my own accord salute you as a brother or fellow-man, that evinces my humility and gentlemanliness, and it will be counted to me as righteousness before the Great White Throne. That is how I advise the community to give the finger-prints.’

‘We have heard that you have betrayed the community and sold it to General Smuts for 15,000 pounds. We will never give the finger-prints nor allow others to do so. I swear with Allah as my witness, that I will kill the man who takes the lead in applying for registration.’

‘I can understand the feelings of Pathan friends. I am sure that no one else believes me to be capable of

title: Page:Satyagraha in South Africa.pdf/182


text:
Page:Tolstoy - Tales from Tolstoi.djvu/137

Rh he grow poorer here the harder he worked, when he might live so well elsewhere?

"I'll sell my farm and land, and settle down there with the money, and farm on a big scale. It is a sin to remain alone here in such straits. But I must first of all go thither, and make sure that it is so."

So when the summer-time came he arose and went. He sailed down the Volga by the steamer as far as Samara, and after that he went forty miles on foot. He got to the place. Everything was exactly as he had been told. The muzhiks lived sumptuously there. The village community welcomed every immigrant who came thither, and allotted them ten acres a head. Moreover, everyone who had the money could purchase besides as much land as he liked, yes! the very best possible land at three roubles (6s.) an acre, any amount of it. Pakhom investigated everything, returned home in the autumn, and sold all he had. He sold his land with all its appurtenances; he sold his farm; he sold his cattle; he had his name struck off the roll of the community; waited for the spring, and went with his family to the new settlement.

Pakhom arrived at the new settlement with his family, and had his name inscribed in the roll of the largest village in the local Mir. He feasted the village elders, and produced his papers, which were all in order. They received Pakhom into the 87


text: Jesuit Education/Preface

title: Jesuit Education/Preface


text:
Page:4SIGHT manual- a computer program for modelling degradation of underground low level waste concrete vaults (IA 4sightmanualcomp5612snyd).pdf/127

53. ADVECTION-DIFFUSION '''53. ADVECTION-DIFFUSION.'''

Ion Transport

At the core of 4SIGHT is the advection-diffusion equation to account for both diffusion of ions and Darcy flow of the pore solution due to hydrostatic head. The flux of ions due to both gradients in the ion concentration and to a volume average flow of pore solution is

where $$\mathbf{j}$$ is the ion flux, $$D$$ is the diffusivity, $$c$$ the ion concentration, and $$\mathbf{u}$$ is is the volume-averaged velocity of the pore solution. The time dependent change in concentration is the negative divergence of the flux:

Given a hydrostatic pressure head on a vertical column of porous media, the pore volume-averaged flow $$\mathbf{v}_D$$ is

$$\mathbf{v}_D=-\frac{k}{\mu}(\nabla p- \rho g)$$

For the hydrostatic heads considered here, the body force term, $$\rho g$$ is non-negligible. This equation can be cast into the more familiar form, assuming a constant density pore fluid, using a modified pressure potential:

$$\psi = p - \rho gz $$

This gives the more familiar Darcy equation

$$\mathbf{v}_D=-\frac{k}{\mu}\nabla\psi$$

The volume-averaged velocity $$\mathbf{u}$$ can be related to the Darcy flow velocity:

$$\mathbf{v}_D=\phi\mathbf{u}$$

where $$\phi$$ is the porosity.

Finally, the above equations can be combined to give

$$\frac{\partial c}{\partial t}=\nabla \cdot D \nabla c + \frac{k}{\phi\mu}\nabla \psi\cdot \nabla c+c\nabla \cdot \frac{k}{\phi\mu}\nabla \psi$$

This equation gives the spatial and temporal behavior of the concentrations. To complete the calculations a means is needed to update the hydrostatic pressure potential, $$\psi$$.

Continuity Equation The temporal behavior of$$\psi$$ is calculated using the continuity equation:

$$\frac{\partial p}{\partial t}=-\nabla\cdot\rho\mathbf{v}$$

where $$\mathbf{v}$$ is the intrinsic velocity of the pore solution. After averaging over the microstructure, the continuity equation becomes

$$\frac {\partial p}{\partial t}=-\nabla \cdot \mathbf{v}_D$$

This can be related back to pressure using the Darcy equation once again:

$$\frac{\partial p}{\partial t}=-\nabla\cdot\frac{k}{\mu}\nabla\psi$$


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Page:William John Sparrow-Simpson - Roman Catholic Opposition to Papal Infallibility (1909).djvu/307

 ] be found in the age, for instance, of the Fathers—an age which Newman knew profoundly. It has slowly dawned upon the self-consciousness of the Church, and come to be realised that it possessed this organ of infallible utterance. Thus the necessity for squaring the Vatican Decree with History was entirely dispensed with. The principle of development was utilised to facilitate its acceptance and explain the apparent anomalies.

The Pope said Newman is "heir by default" to the ecumenical hierarchy of the fourth century. What was then ascribed to all the Bishops is now ascribed exclusively to him. Precisely so. But by what right? Newman does not say. The possibility of development in excess, a perverse development, is not discussed.

Thus the new Decree was, according to Newman, if De Lisle rightly interprets him, a deduction from three texts, of which the chief undoubtedly was, "I have prayed for thee that thy faith fail not." No perpetual unvarying tradition could be claimed for it. But the Church makes inferences from Scripture, and comes to realise, what once it did not realise, that the Roman Pontiff is infallible.

Newman's theory of the relation of Papal Infallibility to History greatly perplexed some whom it was designed to help.

Newman once wrote: "Whether the minute facts of history will bear me out in this view I leave to others


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Tales from Tolstoi community, allotted him land for five souls, to wit fifty acres in different fields, with right of pasturage on the communal lands. Pakhom built him a house and bought much cattle. His own lot of land was double as much as before, and a fat land it was. He lived ten times as well upon it as heretofore. Of arable and pasturage land there was no lack, and he could keep as many cattle as he chose.

So at first, while he was building his house and buying his cattle, everything seemed good in his eyes; but when he got a little used to the place, he began to feel straitened there also. Pakhom, like the rest of them, wanted to sow Turkish wheat. But there was very little of such wheat land in the communal domains. They had to sow wheat in the grass land or fallow. They sowed the land one year, and then let it lie for two, till it was overgrown with grass again. There was any amount of light soil, but in light soil only rye will grow; wheat requires richer soil. Very many desired strong soil, but not everyone could get it. Thus quarrels arose. The richer muzhiks kept a tight hold on what they had got, while the poorer ones had to sell theirs to pay their taxes. The first year Pakhom sowed his allotted land with wheat, and the crop was good. Then he would hear of nothing but sowing more wheat, but there was very little wheat land allotted, and what there was was not worth much. He longed for more. He went to a merchant and hired land for a year. He sowed wheat again, this time much more abundantly. Again the crop was good, but the field was far from the village. You had to go fifteen miles to get to it. As 88


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 288 to determine." This distressed a student of history such as Lord Acton. "Döllinger," said Acton, "would have feared to adopt a view for its own sake, without knowing how it would be borne out by the minute facts of history."

There were able and learned members of the Roman Communion to whom it was impossible to take refuge in Newman's theory, that this was a case of legitimate development. The Catholic consciousness of early ages presented a theory out of which Papal Infallibility could never legitimately grow. For the primitive conception was the negative, they held, of such a view. The primitive theory, as the Councils of the Church made plain, placed the final authority in the Collective Episcopate. The transference of this authority from the entire body to one individual was to them no true development at all, but a dislocation in the Church's original constitution. It really meant requiring one organ to discharge the functions of another; depriving the original organ of what had hitherto constituted its essential function. And this alteration or reversal of functions was beyond the legitimate power of any authority to make. It was indeed admitted to be a claim of vital character. Pius IX. declared the doctrine to be the very essence and basis of Catholicity. Strange, men thought, that this essence and basis had remained unrealised for many centuries in the Church's consciousness. And when it was said, in reply, that practically the Pope had exercised this Infallibility, and that its exercise had met with a practical recognition and acceptance, Roman writers answered at once, "No; this is not true." Undoubtedly the papal discussions have been accepted and believed. But hitherto there has always been space for belief that their validity


text: Flora's Lexicon/Convolvulus-1

title: Flora's Lexicon/Convolvulus-1


text:
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 selling the community. I have already said that finger-prints will not be demanded from those who have sworn not to give them. I will render all possible help to any Pathan or other who wishes to register without giving finger-prints, and I assure him that he will get the certificate all right without violence being done to his conscience. I must confess, however, that I do not like the threat of death which the friend has held out. I also believe that one may not swear to kill another in the name of the Most High. I therefore take it, that it is only in a momentary fit of passion that this friend has taken the oath. However that may be, whether or not he carries out his threat, as the principal party responsible for this settlement and as a servant of the community, it is my clear duty to take the lead in giving finger-prints, and I pray to God that He graciously permit me so to do. Death is the appointed end of all life. To die by the hand of a brother, rather than by disease or in such other way, cannot be for me a matter for sorrow. And if even in such a case I am free from the thoughts of anger or hatred against my assailant, I know that that will redound to my eternal welfare, and even the assailant will later on realize my perfect innocence.’

It is perhaps necessary to explain why these questions were asked. Although there were not entertained any feelings of hatred against those who had submitted to the Black Act, their action had been condemned in plain and strong terms on the public platform as well as in Indian Opinion. Life with them therefore was anything but pleasant. They never imagined that the bulk of the community would stand to their guns and make such a display of strength as to bring the Government to terms of compromise. But when over 150 Satyagrahis were already in prison and there was a talk about settlement, it was almost too much for the ‘blacklegs’ to bear, and there were among them some who even wished that there should be no settlement and would try to wreck it if it was effected.

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Page:The life and opinions of Tristram Shandy (Volume 8).pdf/44

 She stood however ready harnessed and caparisoned at all points to watch accidents.

Fates, who certainly all foreknew of these amours of widow Wadman and my uncle Toby, had, from the first creation of matter and motion (and with more courtesy than they usually do things of this kind) established such a chain of causes and effects hanging so fast to one another, that it was scarce possible for my uncle Toby to have dwelt in any other house in the world, or to have occupied any other garden in Christendom, but the very house and garden which join'd and


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 ] depended not on their own inherent weight, but on the consent of the Church.

Professor Schulte, for instance, declared that though a Catholic born and bred, he had never believed in Papal Infallibility; nor could he find any authority for the July Decree either in Scripture, or in the Fathers, or in any other source of historical information.

Fessler endeavoured to crush this resistance by labelling it private judgment. He says of Schulte that he "refuses to accept the definition de fide of an Ecumenical Council; he cares nothing for the authority of the living teaching Church; only for what he thinks he finds in Scripture, in the Fathers, and in other genuine ancient sources. This is the way to forsake the Catholic Church altogether. Every one is to follow his own guidance, his own private judgment."

Expressed in such a form it seems a reductio ad absurdum. Surely the individual may be mistaken? And in the multitude of counsellors there is wisdom. Professor This on one side, the Episcopate on the other: can we doubt which to follow? Why then should not the professor make a sacrifice of his intellect? Because if you destroy a man's confidence in his historic judgment in one instance, you ruin its validity in all others. Now, since it is by such a judgment that Christianity itself is accepted, to bid a man disparage his own judgment of history, is to undermine the very basis of his religion.

Men found themselves, therefore, placed by the Decree in a very terrible dilemma. An ecumenical decision must be true. But history appears to refute it. To accept the decision is to contradict the fact of history. To accept history is to reject authority. That was the difficulty. But no man can without grievous loss abandon what appears to him the truth. Others


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 There were only a few Pathans living in the Transvaal, their total number hardly exceeding fifty. Some of them had come over as soldiers during the Boer War and they had settled in the country like many other Indian as well as European soldiers. Some of them were even my clients, and I was familiar with them otherwise too. The Pathans are an unsophisticated and credulous race. Brave they are as a matter of course. To kill and get killed is an ordinary thing in their eyes, and if they are angry with any one, they will thrash him and sometimes even kill him. And in this matter they are no respecters of persons. They will behave even to a blood-brother in an identical manner. Even though there were so few of them in the Transvaal, there would be a free fight whenever they quarrelled among themselves, and in such cases I had often to play the part of a peace-maker. A Pathan’s anger becomes particularly uncontrollable when he has to deal with any one whom he takes to be a traitor. When he seeks justice he seeks it only through personal violence. These Pathans fully participated in the Satyagraha struggle; none of them had submitted to the Black Act. It was an easy thing to mislead them. It was quite possible to create a misunderstanding in their minds about the finger-prints and thus to inflame them. This single suggestion,—viz., why should I ask them to give finger-prints if I was not corrupt?—was enough to poison the Pathans’ ears.

Again there was another party in the Transvaal which comprised such Indians as had entered the Transvaal surreptitiously without a permit or were interested in bringing others there secretly either without a permit at all or with a false permit. This party too knew that the settlement would be detrimental to their interest. None had to produce his permit so long as the struggle lasted, and therefore this group could carry on their trade without fear and easily avoid going to jail during the struggle. The longer the struggle was protracted, the bet ter for them. Thus this clique also could have instigated

title: Page:Satyagraha in South Africa.pdf/184


text: The Life and Opinions of Tristram Shandy, Gentleman/Volume 8/Chapter 13


text: Jesuit Education/Chapter 1

title: Jesuit Education/Chapter 1


text:
Page:Tolstoy - Tales from Tolstoi.djvu/139

Rh Pakhom went to and fro, he saw all around him merchant muzhiks living on their own farms, and doing very well "That's something like a trade," thought Pakhom. "If only I could buy a small estate out-and-out and build a farm upon it, I should be as right as a trivet."

And so Pakhom began to rack his brains as to how he could buy an estate out-and-out.

Thus Pakhom lived for five years. He hired more land and sowed more and more wheat. The years rolled by prosperously; the wheat crops were good; he began to amass money. Life would indeed have been worth living but for the annoyance which Pakhom felt in hiring land from people every year, and losing time by going in search of it. Wherever the land was a little better than usual, thither would the muzhiks flock and divide it amongst them, and if he did not make haste to buy, there would be no more left to sow upon. And once he hired from the merchants one half of the communal pasturages, and ploughed it up. The muzhiks brought an action against him, and the whole arrangement fell through. If it had only been his own land none would have interfered, and there would have been no opposition.

Now, while Pakhom was thinking where he could buy land out-and-out, he fell in with a muzhik who had 500 acres of land, but had ruined himself and was selling it dirt cheap. Pakhom began to bargain with him. They haggled and haggled about the price, but at last it was fixed at 1,000 roubles (£100), half of which was to be paid down. They were just about to finally settle, when a merchant on his way home 89


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 the Pathans. The reader will now see how the Pathans got thus excited all of a sudden.

The Pathan’s questions, however, did not have any impression on the meeting. I had asked the meeting to vote on the settlement. The president and other leaders were firm. After this passage-at-arms with the Pathan, the president made a speech explaining the nature of the settlement and dwelling upon the necessity for endorsing it, and then proceeded to ascertain the sense of the meeting, which unanimously ratified the settlement with the exception of a couple of Pathans present.

I reached home at 2 or 3 a.m. Sleep was out of the question, as I had to rise early and go to the jail to get the others released. I reached the jail at 7 a.m. The Superintendent had received the necessary orders on the ’phone, and he was waiting for me. All the Satyagrahi prisoners were released in the course of one hour. The Chairman and other Indians were present to welcome them, and from jail all of us proceeded to the place of meeting where a second meeting was now held. That day and a couple of subsequent days were passed in feasting and educating the community on the settlement. With the lapse of time, if on the one hand the implications of the settlement became clearer misunderstandings on the other hand also began to thicken. We have already discussed the chief causes of misunderstanding. Then again the letter we had written to General Smuts was open to misrepresentation. The difficulty I experienced in meeting the various objections which were thus raised was infinitely greater than what I had felt while the struggle was actually in progress. In the days of struggle, the only difficulties felt crop up in our relations with the adversary, and these are always easily overcome, for then all internecine strife and internal discord are either suspended altogether or at least they lose their prominence in face of the common danger. But when the fight is over, internal jealousies are again fully in play, and if the differences with the adversary have been amicably settled, many take to the easy and grateful task of picking holes

title: Page:Satyagraha in South Africa.pdf/185


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 in the settlement. And in a democratic body it is only in the fitness of things that one has to provide satisfactory answers for the questions of every one, big and small. Even in offering battle to the adversary one does not learn the valuable lessons which come home to oneself while thus dealing with misunderstandings and strivings between friends. There is a sort of intoxication and exultation in fighting the adversary. But misunderstandings and differences between friends are rare phenomena and are therefore all the more painful. Yet it is only on such occasions that one’s mettle is put to a real test. Such has been my experience without any exception, and I believe that it is only when passing through such ordeals that I have made the largest gains in things of the spirit. Many, who had not understood the real nature of the struggle while it was still going on, understood it fully in course of and after the settlement. Serious opposition was confined to the Pathans and did not travel beyond them.

The Registrar of Asiatics was soon ready to issue registration certificates under the new voluntary arrangement. The form of the certificates was altogether changed, and had been settled in consultation with the Satyagrahis.

On the morning of February 10, 1908 some of us got ready to go and take out certificates of registration. The supreme necessity of getting through the registration business with all possible expedition had been fully impressed on the community, and it had been agreed, that the leaders should be the first to take out certificates on the first day, with a view to break down shyness, to see if the officers concerned discharged their duties with courtesy and generally to have an eye over all the arrangements.

When I reached my office, which was also the office of the Satyagraha Association, I found Mir Alam and his companions standing outside the premises. Mir Alam was an old client of mine, and used to seek my advice in all his affairs. Many Pathans in the Transvaal employed labourers to manufacture straw or coir mattresses, which they sold at a good profit, and Mir Alam did the same.

title: Page:Satyagraha in South Africa.pdf/186


text:
Page:The life and opinions of Tristram Shandy (Volume 8).pdf/45

 laid parallel to Mrs. Wadman's; this, with the advantage of a thickset arbour in Mrs. Wadman's garden, but planted in the hedge-row of my uncle Toby's put all the occasions into her hands which Love-militancy wanted; she could observe my uncle Toby's motions, and was mistress likewise of his councils of war; and as his unsuspecting heart had given leave to the corporal, through the mediation of Bridget, to make her a wicker gate of communication to enlarge her walks, it enabled her to carry on her approaches to the very door of the sentry-box; and sometimes out of gratitude, to make the attack, and endeavour to blow my uncle Toby up in the very sentry box itself.


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 He was fully six feet in height and of a large and powerful build. Today for the first time I saw Mir Alam outside my office instead of inside it, and although his eyes met mine, he for the first time refrained from saluting me. I saluted him and he saluted me in return. As usual I asked him, ‘How do you do?’ and my impression is that he said he was all right. But he did not today wear his usual smile on the face. I noticed his angry eyes and took a mental note of the fact. I thought that something was going to happen. I entered the office. The Chairman Mr Yusuf Mian and other friends arrived, and we set out for the Asiatic Office. Mir Alam and his companions followed us.

The Registration Office was at Von Brandis Square, less than a mile away from my office. On our way to it we had to pass through high roads. As we were going along Von Brandis Street, outside the premises of Messrs Arnot and Gibson, not more than three minutes’ walk from the Registration Office, Mir Alam accosted me and asked me, ‘Where are you going?’

‘I propose to take out a certificate of registration, giving the ten finger-prints,’ I replied. ‘If you will go with me, I will first get you a certificate, with an impression only of the two thumbs, and then I will take one for myself, giving the finger-prints.’

I had scarcely finished the last sentence when a heavy cudgel blow descended on my head from behind. I at once fainted with the words He Rama (O God!) on my lips, lay prostrate on the ground and had no notion of what followed. But Mir Alam and his companions gave me more blows and kicks, some of which were warded off by Yusuf Mian and Thambi Naidoo with the result that they too became a target for attack in their turn. The noise attracted some European passers-by to the scene. Mir Alam and his companions fled but were caught by the Europeans. The police arrived in the meanwhile and took them in custody. I was picked up and carried into Mr J. C. Gibson's private office. When I regained

title: Page:Satyagraha in South Africa.pdf/187


text: The Life and Opinions of Tristram Shandy, Gentleman/Volume 8/Chapter 14


text:
Page:Floras Lexicon-1840.djvu/77

ONVOLVULUS. WHITE BINDWEED. . Class 5,. Order:. This perennial twiner is a species of convolvulus, and is a very troublesome plant in the cornfield, where it is very commonly found. It is a simple flower; and probably on account of this quality it has been made the emblem of humility.

title: Page:Floras Lexicon-1840.djvu/77


text:
Page:Tolstoy - Tales from Tolstoi.djvu/140

Tales from Tolstoi stopped at Pakhom's farm to fodder his horses. They began talking and drinking tea together. The merchant said lie had come all the way from the land of the Bashkirs. There, he said, he had bought 5,000 acres of land from the Bashkirs, and the whole lot only came to 1,000 roubles. Pakhom began asking questions. The merchant told him all about it.

"You have only to cajole their chiefs," said he. "I gave them 100 roubles' worth of dressing-gowns and carpets, and a chest of tea, and drank a little wine with those who liked it, and I got land at 20 kopecks (5d.) an acre, land hard by the river, and the steppe covered with grass."

At this Pakhom began to redouble his questions.

"The land there," continued the merchant, "is so vast that if you took a whole year to go over it you would not do it, and it all belong to the Bashkirs. They are a simple people, just like sheep. Possibly you may even get some of the land for nothing."

"Well," thought Pakhom, "why should I buy 500 acres of land with my 1,000 roubles, and saddle myself with debt besides, when there with the same money I could do what I liked?"

Pakhom asked the way thither, and as soon as the merchant had gone, he too got ready for his journey. He left his wife at home, but took a labourer with him, and set out. First they went to town; bought chests of tea, gifts, wine, everything that the merchant had said. They went on and on, quite 500 miles 90


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 consciousness, I saw Mr Doke bending over me. ‘How do you feel?’ he asked me.

‘I am all right,’ I replied, ‘but there is pain in the teeth and the ribs. Where is Mir Alam?’

‘He has been arrested along with the rest.’

‘They should be released.’

‘That is all very well. But here you are in a stranger’s office with your lip and cheek badly lacerated. The police are ready to take you to the hospital, but if you will go to my place, Mrs Doke and I will minister to your comforts as best we can.’

‘Yes, please take me to your place. Thank the police for their offer but tell them that I prefer to go with you.’

Mr Chamney the Registrar of Asiatics too now arrived on the scene. I was taken in a carriage to this good clergyman’s residence in Smit Street and a doctor was called in. Meanwhile I said to Mr Chamney: ‘I wished to come to your office, give ten finger-prints and take out the first certificate of registration, but God willed it otherwise. However I have now to request you to bring the papers and allow me to register at once. I hope that you will not let any one else register before me.’

‘Where is the hurry about it?’ asked Mr Chamney. ‘The doctor will be here soon. You please rest yourself and all will be well. I will issue certificates to others but keep your name at the head of the list.’

‘Not so,’ I replied. ‘I am pledged to take out the first certificate if I am alive and if it is acceptable to God. It is therefore that I insist upon the papers being brought here and now.’

Upon this Mr Chamney went away to bring the papers.

The second thing for me to do was to wire to the Attorney-General that I did not hold Mir Alam and others guilty for the assault committed upon me, that in any case I did not wish them to be prosecuted and that I hoped they would be discharged for my sake. But the Europeans of Johannesburg addressed a strong letter to the Attorney-General saying that whatever views Gandhi might hold

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