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 a volume on finger impressions by Mr Henry, a police officer, from which I gathered that finger prints are required by law only from criminals. I was therefore shocked by this compulsory requirement regarding finger prints. Again, the registration of women and children under sixteen was proposed for the first time by this Ordinance.

The next day there was held a small meeting of the leading Indians to whom I explained the Ordinance word by word. It shocked them as it had shocked me. One of them said in a fit of passion: ‘If any one came forward to demand a certificate from my wife, I would shoot him on that spot and take the consequences.’ I quieted him, and addressing the meeting said, ‘This is a very serious crisis. If the Ordinance were passed and if we acquiesced in it, it would be imitated all over South Africa. As it seems to me, it is designed to strike at the very root of our existence in South Africa. It is not the last step, but the first step with a view to hound us out of the country. We are therefore responsible for the safety, not only of the ten or fifteen thousand Indians in the Transvaal but of the entire Indian community in South Africa. Again, if we fully understand all the implications of this legislation, we shall find that India’s honour is in our keeping. For the Ordinance seeks to humiliate not only ourselves but also the motherland. The humiliation consists in the degradation of innocent men. No one will take it upon himself to say that we have done anything to deserve such legislation. We are innocent, and insult offered to a single innocent member of a nation is tantamount to insulting the nation as a whole. It will not, therefore, do to be hasty, impatient or angry. That cannot save us from this onslaught. But God will come to our help, if we calmly think out and carry out in time measures of resistance, presenting a united front and bearing the hardship, which such resistance brings in its train.’ All present realized the seriousness of the situation and resolved to hold a public meeting at which a number of resolutions must be proposed and passed. A Jewish theatre was hired for the purpose.

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 The meeting was duly held on September 11, 1906. It was attended by delegates from various places in the Transvaal. But I must confess that even I myself had not then understood all the implications of the resolutions I had helped to frame; nor had I gauged all the possible conclusions to which they might lead. The old Empire Theatre was packed from floor to ceiling. I could read in every face the expectation of something strange to be done or to happen. Mr Abdul Gani, Chairman of the Transvaal British Indian Association, presided. He was one of the oldest Indian residents of the Transvaal, and partner and manager of the Johannesburg branch of the well-known firm of Mamad Kasam Kamrudin. The most important among the resolutions passed by the meeting was the famous Fourth Resolution by which the Indians solemnly determined not to submit to the Ordinance in the event of its becoming law in the teeth of their opposition and to suffer all the penalties attaching to such non-submission.

I fully explained this resolution to the meeting and received a patient hearing. The business of the meeting was conducted in Hindi or Gujarati; it was impossible therefore that any one present should not follow the proceedings. For the Tamils and Telugus who did not know Hindi there were Tamil and Telugu speakers who fully explained everything in their respective languages. The resolution was duly proposed, seconded and supported by several speakers one of whom was Sheth Haji Habib. He too was a very old and experienced resident of South Africa and made an impassioned speech. He was deeply moved and went so far as to say that we must pass this resolution with God as witness and must never yield a

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 cowardly submission to such degrading legislation. He then went on solemnly to declare in the name of God that he would never submit to that law, and advised all present to do likewise. Others also delivered powerful and angry speeches in supporting the resolution. When in the course of his speech Sheth Haji Habib came to the solemn declaration, I was at once startled and put on my guard. Only then did I fully realize my own responsibility and the responsibility of the community. The community had passed many a resolution before and amended such resolutions in the light of further reflection or fresh experience. There were cases in which resolutions passed had not been observed by all concerned. Amendments in resolutions and failure to observe resolutions on the part of persons agreeing thereto are ordinary experiences of public life all the world over. But no one ever imports the name of God into such resolutions. In the abstract there should not be any distinction between a resolution and an oath taken in the name of God. When an intelligent man makes a resolution deliberately he never swerves from it by a hair’s breadth. With him his resolution carries as much weight as a declaration made with God as witness does. But the world takes no note of abstract principles and imagines an ordinary resolution and an oath in the name of God to be poles asunder. A man who makes an ordinary resolution is not ashamed of himself when he deviates from it, but a man who violates an oath administered to him is not only ashamed of himself, but is also looked upon by society as a sinner. This imaginary distinction has struck such a deep root in the human mind that a person making a statement on oath before a judge is held to have committed an offence in law if the statement is proved to be false and receives drastic punishment.

Full of these thoughts as I was, possessing as I did much experience of solemn pledges, having profited by them, I was taken aback by Sheth Haji Habib’s suggestion of an oath. I thought out the possible consequences of it in a moment. My perplexity gave place to enthusiasm.

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 And although I had no intention of taking an oath or inviting others to do so when I went to the meeting, I warmly approved of the Sheth’s suggestion. But at the same time it seemed to me that the people should be told of all the consequences and should have explained to them clearly the meaning of a pledge. And if even then they were prepared to pledge themselves, they should be encouraged to do so; otherwise I must understand that they were not still ready to stand the final test. I therefore asked the President for permission to explain to the meeting the implications of Sheth Haji Habib’s suggestion. The President readily granted it and I rose to address the meeting. I give below a summary of my remarks just as I can recall them now;

“I wish to explain to this meeting that there is a vast difference between this resolution and every other resolution we have passed up to date and that there is a wide divergence also in the manner of making it. It is a very grave resolution we are making, as our existence in South Africa depends upon our fully observing it. The manner of making the resolution suggested by our friend is as much of a novelty as of a solemnity. I did not come to the meeting with a view to getting the resolution passed in that manner, which redounds to the credit of Sheth Haji Habib as well as it lays a burden of responsibility upon him. I tender my congratulations to him. I deeply appreciate his suggestion, but if you adopt it you too will share his responsibility. You must understand what is this responsibility, and as an adviser and servant of the community, it is my duty fully to explain it to you.

“We all believe in one and the same God, the differences of nomenclature in Hinduism and Islam notwithstanding. To pledge ourselves or to take an oath in the name of that God or with Him as witness is not something to be trifled with. If having taken such an oath we violate our pledge we are guilty before God and man. Personally I hold that a man, who deliberately and intelligently takes a pledge and then breaks it, forfeits his manhood. And just as a copper coin treated with mercury not only

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 becomes valueless when detected but also makes its owner liable to punishment, in the same way a man who lightly pledges his word and then breaks it becomes a man of straw and fits himself for punishment here as well as hereafter. Sheth Haji Habib is proposing to administer an oath of a very serious character. There is no one in this meeting who can be classed as an infant or as wanting in understanding. You are all well advanced in age and have seen the world; many of you are delegates and have discharged responsibilities in a greater or lesser measure. No one present, therefore, can ever hope to excuse himself by saying that he did not know what he was about when he took the oath.

“I know that pledges and vows are, and should be, taken on rare occasions. A man who takes a vow every now and then is sure to stumble. But if I can imagine a crisis in the history of the Indian community of South Africa when it would be in the fitness of things to take pledges that crisis is surely now. There is wisdom in taking serious steps with great caution and hesitation. But caution and hesitation have their limits, and we have now passed them. The Government has taken leave of all sense of decency. We would only be betraying our unworthiness and cowardice, if we cannot stake our all in the face of the conflagration which envelopes us and sit watching it with folded hands. There is no doubt, therefore, that the present is a proper occasion for taking pledges. But every one of us must think out for himself if he has the will and the ability to pledge himself. Resolutions of this nature cannot be passed by a majority vote. Only those who take a pledge can be bound by it. This pledge must not be taken with a view to produce an effect on outsiders. No one should trouble to consider what impression it might have upon the Local Government, the Imperial Government, or the Government of India. Every one must only search his own heart, and if the inner voice assures him that he has the requisite strength to carry him through, then only should he pledge himself and then only will his pledge bear fruit.

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 “A few words now as to the consequences. Hoping for the best, we may say that if a majority of the Indians pledge themselves to resistance and if all who take the pledge prove true to themselves, the Ordinance may not be passed and, if passed, may be soon repealed. It may be that we may not be called upon to suffer at all. But if on the one hand a man who takes a pledge must be a robust optimist, on the other hand he must be prepared for the worst. Therefore I want to give you an idea of the worst that might happen to us in the present struggle. Imagine that all of us present here numbering 3,000 at the most pledge ourselves. Imagine again that the remaining 10,000 Indians take no such pledge. We will only provoke ridicule in the beginning. Again, it is quite possible that in spite of the present warning some or many of those who pledge themselves may weaken at the very first trial. We may have to go to jail, where we may be insulted. We may have to go hungry and suffer extreme heat or cold. Hard labour may be imposed upon us. We may be flogged by rude warders. We may be fined heavily and our property may be attached and held up to auction if there are only a few resisters left. Opulent today we may be reduced to abject poverty tomorrow. We may be deported. Suffering from starvation and similar hardships in jail, some of us may fall ill and even die. In short, therefore, it is not at all impossible that we may have to endure every hardship that we can imagine, and wisdom lies in pledging ourselves on the understanding that we shall have to suffer all that and worse. If some one asks me when and how the struggle may end, I may say that if the entire community manfully stands the test, the end will be near. If many of us fall back under storm and stress, the struggle will be prolonged. But I can boldly declare, and with certainty, that so long as there is even a handful of men true to their pledge, there can only be one end to the struggle, and that is victory.

“A word about my personal responsibility. If I am warning you of the risks attendant upon the pledge, I am at the same time inviting you to pledge yourselves, and

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 I am fully conscious of my responsibility in the matter. It is possible that a majority of those present here may take the pledge in a fit of enthusiasm or indignation but may weaken under the ordeal, and only a handful may be left to face the final test. Even then there is only one course open to some one like me, to die but not to submit to the law. It is quite unlikely but even if every one else flinched leaving me alone to face the music, I am confident that I would never violate my pledge. Please do not misunderstand me. I am not saying this out of vanity, but I wish to put you, especially the leaders upon the platform, on your guard. I wish respectfully to suggest it to you that if you have not the will or the ability to stand firm even when you are perfectly isolated, you must not only not take the pledge yourselves but you must declare your opposition before the resolution is put to the meeting and before its members begin to take pledges and you must not make yourselves parties to the resolution. Although we are going to take the pledge in a body, no one should imagine that default on the part of one or many can absolve the rest from their obligation. Every one should fully realize his responsibility, then only pledge himself independently of others and understand that he himself must be true to his pledge even unto death, no matter what others do.”

I spoke to this effect and resumed my seat. The meeting heard me word by word in perfect quiet. Other leaders too spoke. All dwelt upon their own responsibility and the responsibility of the audience. The President rose. He too made the situation clear, and at last all present, standing with upraised hands, took an oath with God as witness not to submit to the Ordinance if it became law. I can never forget the scene, which is present before my mind’s eye as I write. The community’s enthusiasm knew no bounds. The very next day there was some accident in the theatre in consequence of which it was wholly destroyed by fire. On the third day friends brought me the news of the fire and congratulated the community upon this good omen, which signified to them that the

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 Ordinance would meet the same fate as the theatre. I have never been influenced by such so-called signs and therefore did not attach any weight to the coincidence. I have taken note of it here only as a demonstration of the community’s courage and faith. The reader will find in the subsequent chapters many more proofs of these two high qualities of the people.

The workers did not let the grass grow under their feet after this great meeting. Meetings were held everywhere and pledges of resistance were taken in every place. The principal topic of discussion in Indian Opinion now was the Black Ordinance.

At the other end, steps were taken in order to meet the Local Government. A deputation waited upon Mr Duncan, the Colonial Secretary, and told him among other things about the pledges. Sheth Haji Habib, who was a member of the deputation, said, ‘I cannot possibly restrain myself if any officer comes and proceeds to take my wife’s finger prints. I will kill him there and then and die myself.’ The Minister stared at the Sheth’s face for a while and said, ‘Government is reconsidering the advisability of making the Ordinance applicable to women, and I can assure you at once that the clauses relating to women will be deleted. Government have understood your feeling in the matter and desire to respect it. But as for the other provisions, I am sorry to inform you that Government is and will remain adamant. General Botha wants you to agree to this legislation after due deliberation. Government deem it to be essential to the existence of the Europeans. They will certainly consider any suggestions about details which you may make consistently with the objects of the Ordinance, and my advice to the deputation is that your interest lies in agreeing to the legislation and proposing changes only as regards the details.’ I am leaving out here the particulars of the discussion with the Minister, as all those arguments have already been dealt with. The arguments were just the same, there was only a difference in phraseology as they were set forth before the Minister. The deputation withdrew, after informing

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 him that his advice notwithstanding, acquiescence in the proposed legislation was out of the question, and after thanking Government for its intention of exempting women from its provisions. It is difficult to say whether the exemption of women was the first fruit of the community’s agitation, or whether the Government as an afterthought made a concession to practical considerations which Mr Curtis had ruled out of his scientific methods. Government claimed that it had decided to exempt women independently of the Indian agitation. Be that as it might, the community established to their own satisfaction a cause and effect relation between the agitation and the exemption and their fighting spirit rose accordingly.

None of us knew what name to give to our movement. I then used the term ‘passive resistance’ in describing it. I did not quite understand the implications of ‘passive resistance as I called it. I only knew that some new principle had come into being. As the struggle advanced, the phrase ‘passive resistance’ gave rise to confusion and it appeared shameful to permit this great struggle to be known only by an English name. Again, that foreign phrase could hardly pass as current coin among the community. A small prize was therefore announced in Indian Opinion to be awarded to the reader who invented the best designation for our struggle. We thus received a number of suggestions. The meaning of the struggle had been then fully discussed in Indian Opinion and the competitors for the prize had fairly sufficient material to serve as a basis for their exploration. Shri Maganlal Gandhi was one of the competitors and he suggested the word ‘Sadagraha,’ meaning ‘firmness in a good cause.’ I liked the word, but it did not fully represent the whole idea I wished it to connote. I therefore corrected it to ‘Satyagraha.’ Truth (Satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force. I thus began to call the Indian movement ‘Satyagraha,’ that is to say, the Force which is born of Truth and Love or non-violence, and gave up the use of the phrase ‘passive resistance,’ in

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 connection with it, so much so that even in English writing we often avoided it and used instead the word ‘Satyagraha’ itself or some other equivalent English phrase. This then was the genesis of the movement which came to be known as Satyagraha, and of the word used as a designation for it. Before we proceed any further with our history we shall do well to grasp the differences between passive resistance and Satyagraha, which is the subject of our next chapter.

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 As the movement advanced, Englishmen too began to watch it with interest. Although the English newspapers in the Transvaal generally wrote in support of the Europeans and of the Black Act, they willingly published contributions from well-known Indians. They also published Indian representations to Government in full or at least a summary of these, sometimes sent their reporters to important meetings of the Indians, and when such was not the case, made room for the brief reports we sent them. These amenities were of course very useful to the community, but by and by some leading Europeans came to take interest in the movement as it progressed. One of these was Mr Hosken, one of the magnates of Johannesburg. He had always been free from colour prejudice but his interest in the Indian question deepened after the starting of Satyagraha. The Europeans of Germiston, which is something like a suburb of Johannesburg, expressed a desire to hear me. A meeting was held, and introducing me and the movement I stood for to the audience, Mr Hosken observed, “The Transvaal Indians have had recourse to passive resistance when all other means of securing redress proved to be of no avail. They do not enjoy the franchise. Numerically, they are only a few. They are weak and have no arms. Therefore they have taken to passive resistance which is a weapon of the weak.” These observations took me by surprise, and the speech which I was going to make took an altogether different complexion in consequence. In contradicting Mr Hosken, I defined our passive resistance as ‘soul force.’ I saw at this meeting that a use of the phrase ‘passive resistance’ was apt to give rise to terrible misunderstanding. I will try to distinguish between passive

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 resistance and soul force by amplifying the argument which I made before that meeting so as to make things clearer.

I have no idea when the phrase ‘passive resistance’ was first used in English and by whom. But among the English people, whenever a small minority did not approve of some obnoxious piece of legislation, instead of rising in rebellion they took the passive or milder step of not submitting to the law and inviting the penalties of such non-submission upon their heads. When the British Parliament passed the Education Act some years ago, the Non-conformists offered passive resistance under the leadership of Dr Clifford. The great movement of the English women for the vote was also known as passive resistance. It was in view of these two cases that Mr Hosken described passive resistance as a weapon of the weak or the voteless. Dr Clifford and his friends had the vote, but as they were in a minority in the Parliament, they could not prevent the passage of the Education Act. That is to say, they were weak in numbers. Not that they were averse to the use of arms for the attainment of their aims, but they had no hope of succeeding by force of arms. And in a well-regulated state, recourse to arms every now and then in order to secure popular rights would defeat its own purpose. Again some of the Non-conformists would generally object to taking up arms even if it was a practical proposition. The suffragists had no franchise rights. They were weak in numbers as well as in physical force. Thus their case lent colour to Mr Hosken’s observations. The suffragist movement did not eschew the use of physical force. Some suffragists fired buildings and even assaulted men. I do not think they ever intended to kill any one. But they did intend to thrash people when an opportunity occurred, and even thus to make things hot for them.

But brute force had absolutely no place in the Indian movement in any circumstance, and the reader will see, as we proceed, that no matter how badly they suffered, the Satyagrahis never used physical force, and that too

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Rh Now and then he looked at the horse, and saw that its back was uncovered, and the sacking and the harness were hanging in the snow; and he felt he ought to get up and cover the horse, but he could not make up his mind to leave Nikita for a moment, and disturb that happy condition in which he found himself. He felt no thought of terror now.

He felt warm below from contact with Nikita, and warm above from the pelisse; only his hands, with which he was holding fast the comers of the pelisse close to Nikita's sides, and his feet, from which the wind was constantly blowing away the pelisse, began to be frost-bitten. But he did not think of them, he only thought of warming the muzhik lying beneath him. "Never fear, we won't give in," said "he to himself, at the idea of keeping the muzhik warm, with the same boastful self-confidence with which he had been wont to talk of his buying and selling.

And thus Vasily Andreich lay there for a pretty long time. At first his imagination was occupied with impressions of the snowstorm, the raised shafts of the sledge, and the horse beneath the harness, all of which glimmered Before his eyes, and with thoughts of Nikita lying beneath him. Presently there intermingled with these thoughts recollections of the feast, of his wife, of the magistrate, of the candle-chest; and then his mind flew back again to Nikita, who seemed to be lying beneath this chest. Then he began to see before him muzhiks buying and selling, and white walls, and houses with iron roofs, beneath which Nikita was lying. And presently all this was mixed up together, and passed into something else, 73


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 although there were occasions when they were in a position to use it effectively. Again, although the Indians had no franchise and were weak, these considerations had nothing to do with the organization of Satyagraha. This is not to say, that the Indians would have taken to Satyagraha even if they had possessed arms or the franchise. Probably there would not have been any scope for Satyagraha if they had the franchise. If they had arms, the opposite party would have thought twice before antagonizing them. One can therefore understand, that people who possess arms would have fewer occasions for offering Satyagraha. My point is that I can definitely assert that in planning the Indian movement there never was the slightest thought given to the possibility or otherwise of offering armed resistance. Satyagraha is soul force pure and simple, and whenever and to whatever extent there is room for the use of arms or physical force or brute force, there and to that extent is there so much less possibility for soul force. These are purely antagonistic forces my view, and I had full realization of this antagonism even at the time of the advent of Satyagraha.

We will not stop here to consider whether these views are right or wrong. We are only concerned to note the distinction between passive resistance and Satyagraha, and we have seen that there is a great and fundamental difference between the two. If without understanding this, those who call themselves either passive resisters or believe both to be one and the same thing, there would be injustice to both leading to untoward consequences. The result of our using the phrase ‘passive resistance’ in South Africa was, not that people admired by ascribing to us the bravery and the self-sacrifice of the suffragists but we were mistaken to be a danger to person and property which the suffragists were, and even a generous friend like Mr Hosken imagined us to be weak. The power of suggestion is such, that a man at last becomes what he believes himself to be. If we continue to believe ourselves and let others believe, that we are weak and helpless and therefore offer passive resistance,

S. A.-8

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 and the woods, to which she still instinctively returned occasionally. The period through which she stayed on this uninhabited island was one of the happiest stretches of her life by the sea.

But, now that she was alone again, Eepersip was filled once more with longing to see the little sisterto know her, love her, play with her, teach her to leap and dance and swim: filled with curiosities about what was going on at the home which she had been away from for so long. And these emotions grew and grew until they became a firm resolution. She struggled a while to prevent herself from thinking she had made a mistake in running away, and, thinking it all over, said that she had not, even if she did miss such exciting things as little sisters.

The plan of seeing Fleuriss had become more and more developed. now that she saw little of the boy and had more time to think about it (It was only once in a while that she swam to the mainland to play with him.) Her idea had changed a great deal: it now was to take Fleuriss away to live with her. She wondered whether she could ever get her over those awful crags, through that shadowy forest, to the sea whether she could make her comfortable living the wild He. Here was a difficult situation, for Eepersip was sure that so young a

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 our resistance would never make us strong, and at the earliest opportunity we would give up passive resistance as a weapon of the weak. On the other hand if we are Satyagrahis and offer Satyagraha believing ourselves to be strong, two clear consequences result from it. Fostering the idea of strength, we grow stronger and stronger every day. With the increase in our strength, our Satyagraha too becomes more effective and we would never be casting about for an opportunity to give it up. Again, while there is no scope for love in passive resistance, on the other hand not only has hatred no place in Satyagraha but is a positive breach of its ruling principle. While in passive resistance there is a scope for the use of arms when a suitable occasion arrives, in Satyagraha physical force is forbidden even in the most favourable circumstances. Passive resistance is often looked upon as a preparation for the use of force while Satyagraha can never be utilized as such. Passive resistance may be offered side by side with the use of arms. Satyagraha and brute force, being each a negation of the other, can never go together. Satyagraha may be offered to one’s nearest and dearest; passive resistance can never be offered to them unless of course they have ceased to be dear and become an object of hatred to us. In passive resistance there is always present an idea of harassing the other party and there is a simultaneous readiness to undergo any hardships entailed upon us by such activity; while in Satyagraha there is not the remotest idea of injuring the opponent. Satyagraha postulates the conquest of the adversary by suffering in one’s own person.

These are the distinctions between the two forces. But I do not wish to suggest that the merits, or if you like, the defects of passive resistance thus enumerated are to be seen in every movement which passes by that name. But it can be shown that these defects have been noticed in many cases of passive resistance. Jesus Christ indeed has been acclaimed as the prince of passive resisters but I submit in that case passive resistance must mean

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 Satyagraha and Satyagraha alone. There are not many cases in history of passive resistance in that sense. One of these is that of the Doukhobors of Russia cited by Tolstoy. The phrase passive resistance was not employed to denote the patient suffering of oppression by thousands of devout Christians in the early days of Christianity. I would therefore class them as Satyagrahis. And if their conduct be described as passive resistance, passive resistance becomes synonymous with Satyagraha. It has been my object in the present chapter to show that Satyagraha is essentially different from what people generally mean in English by the phrase ‘passive resistance.’

While enumerating the characteristics of passive resistance, I had to sound a note of warning in order to avoid injustice being done to those who had recourse to it. It is also necessary to point out that I do not claim for people calling themselves Satyagrahis all the merits which I have described as being characteristic of Satyagraha. I am not unaware of the fact that many a Satyagrahi so called is an utter stranger to them. Many suppose Satyagraha to be a weapon of the weak. Others have said that it is a preparation for armed resistance. But I must repeat once more that it has not been my object to describe Satyagrahis as they are but to set forth the implications of Satyagraha and the characteristics of Satyagrahis as they ought to be.

In a word, we had to invent a new term clearly to denote the movement of the Indians in the Transvaal and to prevent its being confused with passive resistance generally so called. I have tried to show in the present chapter the various principles which were then held to be a part and parcel of the connotation of that term.

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32*

This (kind) of declaration is followed immediately by disfavor, because the powerful enemies of faith, reigning over faith, dictate its limits and do what they want with it,. [sic] If a poor fellow does not believe what the mighty in the seats of power measure out for him to believe, he will certainly fall into their hands as a heretic who dares impertinently to follow the whims of his own conscience, rebelliously refusing to accept the conclusions of the heads in authority. Death sits in the shadow of such authority. And if she should, jumping out of the shadow, strangle one of us, others will be scared. Therefore it seems to some that they are truer to faith than many priests if they maintain external order and peace with the exercise of authority over faith. But when they are betrayed, God will be with them only who persevere in times of trouble. For I say without hesitation that he who is afraid to die for faith at the hands of domestic enemies, will not persevere in faith, unless God should in some way shorten this evil time.

What has been said in the preceding chapter about

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 In the Transvaal itself we took all necessary measures for resisting the Black Act such as approaching the Local Government with memorials, etc. The Legislative Council deleted the clause affecting women but the rest of the Ordinance was passed practically in the shape in which it was first drafted. The spirit of the community was then high and having closed its ranks it was unanimous in opposition to the Ordinance. No one therefore was despondent. We however still adhered to the resolution to exhaust all appropriate constitutional remedies in the first instance. The Transvaal was yet a Crown Colony, so that the Imperial Government was responsible for its legislation as well as its administration. Therefore the royal assent to measures passed by its legislature was not a mere formality, but very often it might so happen that the King, as advised by his ministers, might withhold his assent to such measures if they were found to be in conflict with the spirit of the British constitution. On the other hand, in the case of a Colony enjoying responsible government the royal assent to measures passed by its legislature is more often than not a matter of course.

I submitted to the community that if a deputation was to go to England, it was as well that they realized their responsibility in the matter still more fully, and with this end in view I placed three suggestions before our Association. First, although we had taken pledges at the meeting in the Empire Theatre, we should once again obtain individual pledges from leading Indians, so that if they had given way to doubt or weakness, they would be found out. One of the reasons advanced by me in support of this suggestion was, that if the deputation was backed up by Satyagraha, they would then have no fears

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 and could boldly inform the Secretary of State for India and the Secretary of State for the Colonies about the resolution of the community. Secondly, arrangements for meeting the expenses of the deputation must be made in advance. And thirdly, the maximum number of members should be fixed. I made this last suggestion in order to correct the current misapprehension that a large number of members would be able to put in more work, and to bring this idea into relief that the members should join the deputation not because it was an honour to them but with a single-minded devotion to the cause. The three suggestions were accepted. Signatures were taken. Many signed the pledge, but still I saw even among those who had orally pledged themselves at the meeting, there were some who hesitated to sign it. When once a man has pledged himself he need not hesitate to pledge himself a hundred times. But yet it is no uncommon experience to find men weakening in regard to pledges deliberately taken and getting perplexed when asked to put down a verbal pledge in black and white. The necessary funds, too, were found. The greatest difficulty however was encountered in selecting the personnel of the deputation. I was to go, but who would go with me? The Committee took much time in arriving at a decision. Many a night passed, and we had a full experience of the bad habits which are generally prevalent in associations. Some proposed to cut the Gordian knot by asking me to go alone, but I flatly declined. There was for all practical purposes no Hindu-Muslim problem in South Africa. But it could not be claimed that there were no differences between the two sections and if these differences never assumed an acute form, that may have been to some extent due to the peculiar conditions in South Africa, but was largely and definitely due to the leaders having worked with devotion and frankness and thus given a fine lead to the community. My advice was that there must be a Musalman gentleman going with me, and that the personnel should be limited to two. But the Hindus at once said that as I represented the Indian community as a

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33* faith is based on the fact that Peter is the spiritual fisherman and that his net is the law of Christ or the religion of Christ tied to his law by many knots of different truths of divine words; that the whole net is sufficient to fish the sinful and to draw them out of the marine depths of the sins of this world and finally to prepare the 'fishes,' (that is) the saintly people, for God's purposes.

In the example of Saint Peter and of other apostles we see that they are fishermen of a (spiritual) fishing established by Jesus and that he has given them such a net of faith in his words when he said,

Therefore he sent them the Holy Spirit which made them speak the words of God; through them the apostles have established faith to be preached in the whole world for full salvation. Thus the fishermen of spiritual fishing, having the nets made by the Holy Spirit, were sent by our Lord Jesus to go into the whole world and preach the John 17:8,14,

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 whole, there should be a representative of Hindu interests. Some even said that there should be one Konkani Musalman, one Meman, one Patidar, one Anavala and so on. At last, all understood the real position, and only two of us, Mr H. O. Ali and myself were duly elected.

H. O. Ali could be considered a semi-Malay. His father was an Indian Musalman and his mother a Malay. His mother tongue, we might say, was Dutch. But he had been so well educated in English that he could speak Dutch and English equally well. He had also cultivated the art of writing to the newspapers. He was a member of the Transvaal British Indian Association and he had long been taking part in public affairs. He spoke Hindustani, too, freely.

We set to work as soon as we reached England. We got printed the memorial to be submitted to the Secretary of State which we had drafted in the steamer on our way to England. Lord Elgin was Secretary of State for the Colonies and Lord (then Mr) Morley Secretary of State for India. We met Dadabhai and through him the British Committee of the Indian National Congress. We placed our case before it and signified our intention to seek the co-operation of all the parties, as advised by Dadabhai. The Committee approved of our policy. Similarly we met Sir Muncherji Bhownuggree, who also was of much help. He as well as Dadabhai advised us to secure the co-operation of some impartial and well-known Anglo-Indian who should introduce our deputation to Lord Elgin. Sir Muncherji suggested some names, too, one of which was that of Sir Lepel Griffin. Sir W. W. Hunter was now no longer alive; or else on account of his deep knowledge of the condition of Indians in South Africa he would have led the deputation himself or induced some influential member of the House of Lords to do so.

We met Sir Lepel Griffin. He was opposed to current political movements in India, but he was much interested in this question and agreed to lead the deputation not for the sake of courtesy but for the justice and righteousness of our cause. He read all the papers and became

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 familiar with the problem. We likewise interviewed other Anglo-Indians, Members of Parliament, and as many others of any importance as were within our reach. The deputation waited upon Lord Elgin who heard everything with attention, expressed his sympathy, referred to his own difficulties and yet promised to do for us all he could. The same deputation met Mr Morley who also declared his sympathy and whose observations in replying to the deputation I have already summarized. Sir William Wedderburn was instrumental in calling a meeting of the Committee of the House of Commons for Indian Affairs in the drawing-room of the House and we placed our case before them too as best we could. We met Mr Redmond, the then leader of the Irish Party. In short, we met as many members of Parliament as we could, irrespective of the party to which they belonged. The British Committee of the Indian National Congress was of course very helpful. But according to English customs men belonging to a certain party and holding certain views only would join it, while there were many others who had nothing to do with the Committee but yet rendered us all possible assistance. We determined to organize a standing committee upon which all these could come together and thus be even more useful in watching over our interests and men of all parties liked our idea.

The burden of carrying on the work of an institution chiefly falls upon its secretary. The secretary should be such, that not only does he have full faith in the aims and the objects of the institution, but he should be able to devote nearly all his time to the achievement of these aims and has great capacity for work. Mr L. W. Ritch, who belonged to South Africa, was formerly articled to me and was now a student for the bar in London, satisfied all the requirements. He was there in England and was also desirous of taking up the work. We therefore ventured to form the South Africa British Indian Committee.

In England and other Western countries there is one, in my view, barbarous custom of inaugurating movements at dinners. The British Premier delivers in the Mansion

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 House on the ninth of November an important speech in which he adumbrates his programme for the year and publishes his own forecast of the future, and which therefore attracts universal notice. Cabinet ministers among others are invited to dinner by the Lord Mayor of London, and when the dinner is over, bottles of wine are uncorked, all present drink to the health of the host and the guest, and speeches too are made while this merry business is in progress. The toast for the British Cabinet is proposed, and the Premier makes the important speech referred to in reply to it. And as in public, so in private, the person with whom some important conversations are to be held is, as a matter of custom, invited to dinner, and the topic of the day is broached either at or after dinner. We too had to observe this custom not once but quite a number of times, although of course we never touched meat or liquor. We thus invited our principal supporters to lunch. About a hundred covers were laid. The idea was to tender our thanks to our friends, to bid them good-bye and at the same time to constitute the Standing Committee. Here too, speeches were made, as usual, after dinner, and the Committee was also organized. We thus obtained greater publicity for our movement.

After a stay in England of about six weeks we returned to South Africa. When we reached Madeira, we received a cablegram from Mr Pitch to the effect that Lord Elgin had declared that he was unable without further consideration to advise His Majesty the King that the Transvaal Asiatic Ordinance should be brought into operation. Our joy knew no bounds. The steamer took about a fortnight to reach Cape Town from Madeira and we had quite a good time of it during these days and built many castles in the air about the coming redress of many more grievances. But the ways of Providence are inscrutable. We shall see in the next chapter how the castles we had laboriously built toppled down and passed into nothingness.

But I must place one or two sacred reminiscences on record before closing this chapter. We had utilized every

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 child could never endure the hardships of the life she livedat least, until she was used to it.

This problem troubled her mind for days. Then, suddenly, as she was gazing over the restless murmuring sea, she had a great inspiration, "Oh! beautiful!" she exclaimed in her delight. The vision of the little brown cottage in the grove of white pines had come back to herthe whole thing, how she had been borne to it on her raft by those friendly yet terrible waves. And now she had a use for it! It seemed strange, when she hated houses so. But then, no one need know. She would go at once and make sure whether the Carrendas had gone from their camp, then fix up the cottage and discover all its secrets. Then she could go and take Fleuriss away.

So one cold day she swam back to the cottage. The Carrendas' tent was gone; everything was as it had been before. But this time it did not appear hateful. She opened the door and went into pleasant little living-room with the fireplace. Then she investigated the whole house shore thoroughly. She found a room with glass cupboards on the walls, filled with a marvellous collection of all kinds of sea-weeds, shells, and corals (how Fleuriss would enjoy them! she thought); and there was a tiny kitchen, There was one small attic room, with a

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34* gospel to the whole human creation in order that those who believe might be baptized and saved; and those who refuse to believe or to be filled by his reality will be condemned. For faith apart from works is dead, useless and devilish; real faith is alive, useful and Christian. Jesus has sent his disciples into the whole world with this faith and this message that they might teach good and useful works to every man through the reading of Christ's truth. It is as Saint Paul confesses about himself and other apostles:

Therefore the apostles taught unrelentingly all people to believe through the truth of the gospel. And because they taught in this way (that every man should be perfect in Christ Jesus), therefore – as Jesus said to them –

let us see (whether and) where their fishing with the net of faith has been successful, bearing fruit of eternal life. Through their teaching they have established a perfect community of faith and life; this people has remained an example to all Mark 16: 15–16.

James 2:26.

Colossians 1: 27–28.

John 15:16,.

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 single minute of our time in England. The sending of a large number of circulars etc., could not be done single-handed, and we were sorely in need of outside help. Money indeed does bring us this kind of help, but my experience ranging over forty years has taught me that assistance thus purchased can never compare with purely voluntary service. Fortunately for us we had many volunteer helpers. Many an Indian youth who was in England for study surrounded us and some of them helped us day and night without any hope of reward or fame. I do not remember that any of them ever refused to do anything as being beneath his dignity, be it the writing of addresses or the fixing of stamps or the posting of letters. But there was an English friend named Symonds who cast all these into the shade. Whom the Gods love die young and so did this benevolent Englishman. I first met him in South Africa. He had been in India. When he was in Bombay in 1897, he moved fearlessly among the Indians affected by the plague and nursed them. It had become a second nature with him not to be daunted by death when ministering to sufferers from infectious diseases. He was perfectly free from any race or colour prejudice. He was independent in temperament. He believed that truth is always with the minority. It was this belief of his which first drew him to me in Johannesburg, and he often humorously assured me that he would withdraw his support of me if he ever found me in a majority, as he was of opinion that truth itself is corrupted in the hands of a majority. He had read very widely. He was private secretary to Sir George Farrar, one of the millionaires of Johannesburg. He was an expert stenographer. He happened to be in England when we were there. I did not know where he was, but the noble Englishman found us public work had secured for us newspaper advertisement. He expressed his willingness to do for us anything he could. ‘I will work as a servant if you like,’ he said, ‘and if you need a stenographer, you know you can scarcely come across the like of me.’ We were in need of both these kinds of help, and I am not exaggerating

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 when I say that this Englishman toiled for us day and night without any payment. He was always on the typewriter till twelve or one o’clock at night. Symonds would carry messages and post letters, always with a smile curling round his lips. His monthly income was about forty-five pounds, but he spent it all in helping his friends and others. He was about thirty years of age. He was unmarried and wanted to remain so all his life. I pressed him hard to accept some payment, but he flatly refused and said, ‘I would be failing in my duty if I accepted any remuneration for this service.’ I remember that on the last night he was awake till three o’clock while we were winding up our business and packing our things. He parted with us the next day after seeing us off on the steamer, and a sad parting it was. I have often experienced that benevolence is by no means peculiar to the brown skin.

For the benefit of young aspirants after public work, I note down the fact that we were so punctilious in keeping the accounts of the deputation that we preserved even such trifling vouchers as the receipts for the money spent in the steamers upon, say, soda water. Similarly we preserved the receipts for telegrams. I do not remember to have entered a single item under sundries when writing the detailed accounts. As a rule, sundries did not figure in our accounts at all, and if they did they were intended to cover a few pennies or shillings the manner of whose spending we could not recall at the time of writing the accounts at the end of the day.

I have clearly observed in this life the fact that we become trustees or responsible agents from the time that we reach years of discretion. So long as we are with our parents, we must account to them for moneys or business they entrust to us. They may be sure of our rectitude and may not ask us for accounts, but that does not affect our responsibility. When we become independent householders, there arises the responsibility to our family. We are not the sole proprietors of our acquisitions; our family is a co-sharer of them along with ourselves. We must

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 account for every single pie for their sake. If such is our responsibility in private life, in public life it is all the greater. I have observed that voluntary workers are apt to behave as if they were not bound to render a detailed account of the business or moneys with which they are entrusted because like Caesar’s wife they are above suspicion. This is sheer nonsense, as the keeping of accounts has nothing whatever to do with trustworthiness or the reverse. Keeping accounts is an independent duty, the performance of which is essential to clean work, and if the leading workers of the institution which we voluntarily serve do not ask us for accounts out of a sense of false courtesy or fear, they too are equally to blame. If a paid servant is bound to account for work done and money spent by him, the volunteer is doubly bound to do so, for his very work is as a reward to him. This is a very important matter, and as I know that this is generally not sufficiently attended to in many institutions, I have ventured to take up so much space here in adverting to the subject.

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35* future faithful Christians,, so that all believers can look back to these first Christians and discover in them the evident fruit of apostolic labor, as well as a useful and abiding certainty for their own times. Reason will show that here the apostles' work bore fruit in accordance with the purposes of Christ The future generations can safely emulate their work and expect eternal life.

It is therefore necessary to see where these people were confirmed in their faith and how they were established. In the and other recorded writings we can find that there were believing people in the apostolic days and that their preaching went into the whole world so that there was no nation in which their voice was not heard. From this we can surmise that in every nation and language there was someone who believed the gospel through the apostolic preaching. I am not saying that all were believers who heard the apostles preach, but everywhere there were some whom God had chosen; here more, there less. According to the Acts of the Apostles these groups in cities, villages and all regions of the world were called congregations of believers which united all those of the same faith. A paraphrased translation of several redundant phrases.

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36* The apostles have set these congregations apart from other unbelieving peoples. They did not necessarily live apart physically, in a special district of the same city, but they were united in one fellowship of faith which they manifested in common participation in matters spiritual and religious. Because of this common fellowship and sharing of faith and of the word of God they have been called congregations, communities of believers. And in the days when the apostles were preaching, the Romans and their lords ruled over wide the parts of the world, lands, in Greece, in Syria and other countries, as can be found in the. And in all this realm the Jews were interspersed among the Gentiles. Thus, when the apostles preached the gospel, they spoke to a two-fold people. So, when some were converted, some came from the Jews and some from the Gentiles; both, separating themselves from (the pagans and Jews) their former co-religionists, they became a third people of a different faith. Therefore the Christians, a people set apart, were often servants among Gentiles as well as Jews, all of them paying taxes to the Romans. The translator took the liberty of re-arranging here several sentences in their logical sequence.

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37* This people believing in Christ was organized in two manners or fashions by the apostles. One was the outward, material aspect of making them live properly together among this two-fold and hostile people in a manner befitting saints. They were told therefore to pay their taxes to the highest authorities and to obey them in all reasonable matters so as not to give opportunity for the pagan rulers and tax lords to say: "They are proud (these Christians), they themselves want to be lords, ruling over our possessions." In such a case they would immediately attack them and their faith and forbid the preaching of Christ's on their domains. The apostles saw to it therefore that the Christians be subject to the authorities in all material matters of service: paying their taxes and toll-money and due respect.

Secondly, they were to live humbly among Gentiles and Jews, conducting themselves in an exemplary way, as Saint Peter had taught them:

By such correct, meek and exemplary living they would get along much better with their fellow Gentiles and Jews, I-Peter 2:12.

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38* avoiding all cause for complaint, dissatisfaction, irritation, anger, and underhanded behavior. For kindly and non-hurtful living can charm and tame even pagans disposed to aggression. It was precisely this humble and loving behavior which effected the conversion of the Gentiles and Jews to faith, because good examples move the unbelievers sometimes more forcibly than preaching and long speeches, and deeds are more effective than words. For this reason the apostles established such a behavior among the believers, that they might be without reproach among a people susceptible to anger. They should be an example to them with their kindliness; however, if this goodness were not to succeed and if God allowed the Gentiles and Jews to attack them, the Christians should not defend themselves but humbly bear all injustices inflicted upon them.

These are external rules, yet they are sufficiently established by divine orders. The apostles had a perfect net of faith and into this perfection they drew people out of the depths of the sea of sins and errors. And whoever was drawn out of the sea, could not live in any other way than by faith alone, rendering to God faith and love, and preserving for himself an innocent conscience. Abundant evidences of this are found

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39* in the apostolic teaching, in their net as it were. But the most important thing expected of the pagans converted to Christ is that they be renewed, casting off their old life of Adam which is corrupt and deceitful, and putting on the new nature of Jesus Christ. Idolatry and drunkenness, debauchery and licentiousness, quarreling and jealousy, murdering and other evils, these are the deeds of the old man, of the first damned man in whom all died and of whom all are born under God's anger; that is why they must cast off first this old man and then put on the new man Jesus Christ, which means putting on the honesty of his life, according to the gifts of God's grace.

This ability to imitate Christ in his honest life, his innocence in humility, his reverence to God, and his justice, is given in different degrees to different people; some are more endowed than others; but they all must arrive at a newness of life so as not to give a single chance to the old life to introduce mortal sin. For wherever virtue is damaged, mortal sin remains in its stead; and man was obliged to defend it (the virtue). This is why man must constantly put off his Ephesians 4: 22–24.

Romans 13:13.

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40* old nature, lest his transgressions remain with him. And to put on new life means to follow Christ either in a more perfect or more simple way, obeying in every respect the commandments of God to which he is bound under the penalty of mortal sin.

These things were presented for the first time to this people, (but) on the foundation of Christ's gospel. For even a Jew could do similar things but – not being based on the foundation of Christ, – these things would have no meaning. The cornerstone, therefore, must be Christ, through whom faith and grace and life shall prosper. Saint Paul gave this foundation to the first Christians when he said,

The soundest and surest foundation has been laid out to this people in order that every good work be firmly and unshakably established. On this foundation stand the true apostles of Christ and the prophets as well as those first Christians. It is for this reason that we of the latter day hold these original Christians before us for example and I-Corinthians 3:11, 10.

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41* assurance: let us stand ourselves on the same firm and mighty foundation which was built for them by the apostles. For today there are many other foundations, built in later times, and they are all insecure and bad. The Pope (for instance) wants to be the foundation of the holy Church and her head and her cornerstone; every one of the monkish orders finds the foundation of its rule in its first monk; and there are hosts of such foundations. And the straying people does not seek (truth) but only follows dead customs, walking in the (footsteps) of their fathers who have invented the customs; the people is born unto customs just as pagans are born unto idols. In such circumstances it is therefore best for wise men to look for the foundation which the apostles had made for the original Christians, in order that they might continue their good works. John 17:8,14,

Mark 16: 15–16.

James 2:26.

Colossians 1: 27–28.

John 15:16,.

A paraphrased translation of several redundant phrases.

The translator took the liberty of re-arranging here several sentences in their logical sequence.

I-Peter 2:12.

Ephesians 4: 22–24.

Romans 13:13.

I-Corinthians 3:11, 10.

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text: Works of Jules Verne/Michael Strogoff/Chapter 20


text: Works of Jules Verne/Michael Strogoff/Chapter 21


text: Works of Jules Verne/Michael Strogoff/Chapter 22


text: Works of Jules Verne/Michael Strogoff/Chapter 23


text: Works of Jules Verne/Michael Strogoff/Chapter 24


text: Works of Jules Verne/Michael Strogoff/Chapter 25


text: Works of Jules Verne/Michael Strogoff/Chapter 26


text: Works of Jules Verne/Michael Strogoff/Chapter 27


text: Works of Jules Verne/Michael Strogoff/Chapter 28


text: Works of Jules Verne/Michael Strogoff/Chapter 29


text: Works of Jules Verne/Michael Strogoff/Chapter 30


text: Works of Jules Verne/Michael Strogoff/Chapter 31


text: Works of Jules Verne/Michael Strogoff/Chapter 32


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540 over the edge and down something more than half his own height. This brought his nose near the ground, while his tail pointed up toward the sky somewhere, and gave him the appearance of preparing to stand on his head. A horse can not look dignified in this position. We accomplished the long descent at last, and trotted across the great Plain of Esdraelon.

Some of us will be shot before we finish this pilgrimage. The pilgrims read “Nomadic Life” and keep themselves in a constant state of Quixotic heroism. They have their hands on their pistols all the time, and every now and then, when you least expect it, they snatch them out and take aim at Bedouins who are not visible, and draw their knives and make savage passes at other Bedouins who do not exist. I am in deadly peril always, for these spasms are sudden and irregular, and of course I can not tell when to be getting out of the way. If I am accidentally murdered, some time, during one of these romantic frenzies of the pilgrims, Mr. Grimes must be rigidly held to answer as an accessory before the fact. If the pilgrims would take deliberate aim and shoot at a man, it would be all right and proper—because that man would not be in any danger; but these random assaults are what I object to. I do not wish to see any more places like Esdraelon, where the ground is level and people can gallop. It puts melodramatic nonsense into the pilgrims’ heads. All at once, when one is jogging along stupidly in the sun, and thinking about something ever so far away, here they come, at a stormy gallop, spurring and whooping at those ridgy old sore-backed plugs till their heels fly higher than their heads, and as they whiz by, out comes a little potato-gun of a revolver, there is a startling little pop, and a small pellet goes singing through the air. Now that I have begun this pilgrimage, I intend to go through with it, though sooth to say, nothing but the most desperate valor has kept me to my purpose up to the present time. I do not mind Bedouins,—I am not afraid of them; because neither Bedouins nor ordinary Arabs have shown any disposition to harm us, but I do feel afraid of my own comrades.

Arriving at the furthest verge of the Plain, we rode a little


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 * The same. The following afternoon.

When the curtain rises, is playing the piano. come in L. stops playing.

(rising and coming from the piano) : It’s all right. I’ve been playing for over an hour.

What was it?

Was Mozart a German? Austrian, wasn’t he? Do you think you ought

I’m broad-minded enough to realise it doesn’t mean anything. But there is the example to others.

One has to consider other people.

Oh, Frank, don’t be so ridiculous.

Yes, I’m always ridiculous to you.


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 : Did he go alone?

He couldn’t stand being in the house any longer, and I can’t say I blame him. It’s pretty ghastly here, isn’t it?

We must all be patient and forbearing.

I’ve been away a week as it is. Why? Do you want me to go?

Only it’s hardly a time for visits, is it?

If sympathy is of any help

A little service in the drawing-room? The power of prayer is very wonderful, I’ve always heard.

Forgive me, only I’m so wretched

My heart


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 bleeds for you and Kitty. It’s worse for Kitty.

She’s his wife.

I thought you might care to have me by you in your hour of trouble. I should like to feel that I could give you comfort spiritual comfort. You know how attached I am to you. We don’t see each other very often any more but I assure you, Jenny, that makes no difference. I still feel the same towards you.

(her mind away from him) : Even though I’m thirty-five?

He’d thought of me as a girl, with my hair just up and my frocks just down and he saw me as a woman. I don’t think I’m vain, but that stare that he gave me the look that came into his eyes

It’s a thing that comes to us all. We’re none of us as young as we were. I’ve a few grey hairs myself. I’m only forty but I’ve noticed lately a tendency to  (with an eye to his figure) well, crudely,


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 to increasing girth. I find I can’t run as I used I get winded quickly. I’ve noticed it at tennis. Yet I don’t consider myself old. I’m still young spiritually mentally. At least, I hope I may call myself so. I still don’t laugh at me, Jenny  I still love you. The fact that I have not mentioned it lately does not mean that my affections have changed.

I was not proposing, because you have given me to understand many times  that there was no hope. If I thought that you had changed softened towards me  is there, Jenny, any chance of your reconsidering?

I’m sorry.

Doesn’t the fact that I still care for you with the same regard  after all these years, count for anything?

And I still see you as I did then. I might be Chris.

I’m ashamed to admit that I was jealous of him. I imagined that you were in love with him. But it can’t still be that.

(her face averted) : No.


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Black.—The line of dashes indicates the position of the trough of low barometer, or the line of sudden change from easterly to westerly winds, with brief intervals of calm, shifts of wind in heavy squalls of rain or snow, colder, and, finally, clearing weather.

Red.—Positions and names of land stations and names and tracks of vessels plotted in red are those whose barometer curves are shown in the accompanying Barometer Diagram.

Blue.—The tracks of certain other vessels from which storm reports have been received are plotted in blue. In addition to these, however, storm reports have been received from the following vessels, omitted from the chart in order to avoid confusion:

Transatlantic steamships, westward bound: Glendevon, Lydian Monarch, St. Ronans, Werra.

Coasting steamships, bound south: El Monte, Morgan City, New Orleans. Bound north: Newport.

Sailing vessels off the coast from Montauk point to cape Cañaveral: Spartan, Charles H. Marshall, Caprice, Coryphene, Phebe, Isane Orbeton, John H. Krantz, Arcot, Iroquois, Welaka, Serene, Warren B. Potter, Normandy, Lottic Stewart, Melissa Trask, Wilhelm Birkedal, Johanna, James S. Stone, Auita.


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 becomes the past. Since the state has enjoyed its greatest progress in the past fifty years, preservation of source material of that period at the University has been especially fortunate. The Collection has furnished bibliography for many graduate students who carry out an important function of a state university in contributing to betterment of the state through study of its problems and achievements. ‘‘No isolated problem or process can be truly understood without a complete and accurate picture of the complex which makes up the environment.’’

Another great private collection destined to come to the University by bequest in 1954 had its beginning before the turn of the century. Major Bruce Cotten, Class of 1895, has said that the urge to collect was aroused in him early in life when he volunteered to help his mother as- semble an exhibit of state literature for the World’s Fair at Chicago and found that only about twenty volumes could be located at the moment. This failure to present North Carolina to the world gave him an urge to do better. His pursuit of North Carolina material did not cease even during the migratory years of a long and distinguished service in the army, though Uncle Sam had to bear the expense of transporting vol- umes that soon numbered in the hundreds. After his retirement to a permanent home in Baltimore, more concentrated collecting became possible. He became well-known as a book lover who had no rival for knowledge of books and zeal for finding them in his field. His special interest was in beautiful copies of the rarer volumes. Some of them which had always eluded him have come to his collection at Chapel Hill gince his death by means of a substantial income which he established s0 that preservation of his state’s bibliography in his name might be perpetuated.

Other private libraries, especially valuable as they reflect the in- terests, activities, and talents of their collectors, have come as gifts. Some of these which should be mentioned are: the Kemp Plummer Battle Collection given by his family following his death in 1919, a monument to a lifelong interest in history of the state as well as varied participation in its progress as President of the University and its first Professor of History; the Alexander Boyd Andrews Collection, in- valuable source for the history of transportation with complete files of early North Carolina railroad reports gathered during his long service in their construction and administration; the James Sprunt Collection of Wilmington newspapers covering the period from 1846 to 1890, a re- markable source for the Civil War period when that port was the last refuge of blockade runners of the Confederacy; the Rowan County His- torical Society file of Salisbury newspapers the longest files of


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 of the villagers dared to approach their lurking place, from which they sallied out every night disguised in the skin of goats, which they had stolen and fleeced, and committed numberless robberies in the village. Having procured a sufficient stock of money, Wolf's associate was dispatched to a neighbouring town to procure fire arms, powder, and ball, and then they began to prey on the unwary wanderer. To relate the numberless robberies they committed before they were joined by new associates would swell volumes: As their numbers augmented they became more daring, and extended their depredations many miles over the country, 'till after a series of thirty successful years their infernal society sustained a deadly blow by the nocturnal surprize which delivered them into the punishing justice. Wolf has since confessed that they have a great number of hiding places besides the solitary castle, and that their gang consists of fifty-three ruffians, who are dispersed all over the country. The useful information he has given to his Judges has ena-


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 CHAPTER ONE

1. Forms. In both lines of fashion work it is necessary to be able to con- struct quickly a form on which to sketch or design a dress, and, like the forms in store windows, this should be constructed to enhance the good lines of the garment. Care must be taken, however, never to confuse this with the human figure, the structure of which is entirely different. The simplest way of obtaining this form is by drawing two ovals. First, make a straight line for the shoulders, then swing an oval, somewhat foreshortened, from the shoulder line, to represent the waist. Next, swing another more elongated oval, from near the ending points of the first oval, having the

farthest part out always opposite the farthest point out of the other oval, to represent the skirt. Connect these and you have a form. See Fig. 1. The bust and hip should be on a line, and for the present-day silhouette the connecting lines should be but slightly curved.

Next, extend the two lines for the sleeves, add the collar and put in the centre line, which, in the front, follows the outside line of the waist and goes straight in the skirt. See Fig. 2. (Of course, the proportions differ according to fashion; i.e., the normal waist would go but twice into the short skirt of the summer of 1916.) It is interesting to note how the reverse of this straight line and curve forms the back. In making the back, connect the ovals in the same man-


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 "Love," said the youth. By now he was somewhat distant from the gate when he came abreast of it, and Martin Pippin did not catch the word. So he called louder:

"What?"

"Love!" shouted the youth. His voice cracked on it. He appeared slightly annoyed. Martin chewed a grass and watched him up and down the meadow.

At the right moment he bellowed:

"I was never yet put off my feed by love."

"Then," roared the youth, "you have never loved."

At this Martin jumped over the gate and ran along the furrow behind the boy.

"I have loved," he vowed, "as many times as I have tuned lute-strings."

"Then," said the youth, not turning his head, "you have never loved in vain."

"Always, thank God!" said Martin fervently.

The youth, whose name was Robin Rue, suddenly dropped all his seed in one heap, flung up his arms, and,

"Alas!" he cried. "Oh, Gillian! Gillian!" And began to sob more heavily than ever.

"Tell me your trouble," said the Minstrel kindly.

"Sir," said the youth, "I do not know your name, and your clothes are very tattered. But you are the first who has cared whether or no my heart should break since my lovely Gillian was locked with six keys into her father's Well-House, and six young milkmaids, sworn virgins and man-haters all, to keep the keys."

"The thirsty," said Martin, "make little of padlocks when within a rope's length of water."

"But, sir," continued the youth earnestly, "this Well-House is set in the midst of an Apple-Orchard enclosed in a hawthorn hedge full six foot high, and no entrance thereto but one small green wicket, bolted on the inner side."

"Indeed?" said Martin.

"And worse to come. The length of the hedge there is a great duckpond, nine yards broad, and three wild ducks swimming on it. Alas!" he cried, "I shall never see my lovely girl again !"

"Love is a mighty power," said Martin Pippin, "but there are doubtless things it cannot do."

"I ask so little," sighed Robin Rue. "Only to send her a


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Page Two ner, but note that the centre line goes straight in the waist and curves in the skirt. See Fig. 3.

The waist and collar lines curve up. The normal waist goes into the skirt about two and a half times, and the sleeves bend at the waist line or a little above. The supporting points at the shoulder, elbow, and hips should be marked, for it is these points that most affect the drapery.

With a little application, these forms may soon be mastered, and the practice of doing them rapidly and turning them both ways makes for proficiency. See Fig. 4. Observe that three-quarter front and back views are used in preference to the straight full front view, because of the advantage of showing the side of the dress as well as the front. An examination of fashion publications will prove how general is this preference.

2. Summary. The main points to be remembered are that the bust and hips, for the present silhouette, should be on a line, that the arms bend at the waist line or a little above, and that the normal waist goes into the instep length skirt about two and a half times.

In the front view remember that the centre line follows the outside line in the waist and goes straight in the skirt, that in the back the centre line goes straight in the waist and curves in the


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 : What is it, then? Why won’t you marry me?

I wonder if we don’t misuse that word what exactly we mean by it? One has romantic ideas when one is young not that I ever had; I think I always realised the true inwardness of these things  but you, perhaps, may have felt otherwise. I know that I have never been a romantic figure. I have no illusions on that score. But you must have outgrown schoolgirl notions by now. Listen, Jenny; I care for you very deeply. I believe I have it in my power to make you happy. You cannot doubt that I should be a good husband to you. I need not tell you that there is no one else in my life. There never has been. I don’t think that there’s anyone in yours. Surely, Jenny, you cannot wish to remain a spinster. Your chances are not exactly likely to increase, and you know that I would care for you, look after you. Won’t you reconsider your decision?

I’m cut out for an old maid. Leave it at that

Why, Jenny? Have I hurt you? Forgive me if I have. Nothing was further from my wish.


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 "I am afraid it will try my eyes too much."

"But it is not in manuscript: it is printed."

"My dear! you've never thought of the expense it will be! It will be almost sure to be a loss, for how can you get a book sold? No one knows you or your name."

"But, papa, I don't think it will be a loss; no more will you, if you will just let me read you a review or two, and tell you more about it."

So she sate down and read some of the reviews to her father; and then, giving him the copy of "Jane Eyre" that she intended for him, she left him to read it. When he came into tea, he said, "Girls, do you know Charlotte has been writing a book, and it is much better than likely?"

But while the existence of Currer Bell, the author, was like a piece of a dream to the quiet inhabitants of Haworth Parsonage, who went on with their uniform household life,—their cares for their brother being its only variety,—the whole reading-world of England was in a ferment to discover the unknown author. Even the publishers of "Jane Eyre" were ignorant whether Currer Bell was a real or an assumed name,—whether it belonged to a man or a woman. In every town people sought out the list of their friends and acquaintances, and turned away in disappointment. No one they knew had genius enough to be the author. Every little incident mentioned in the book was turned this way and that to answer, if possible, the much-vexed question of sex. All in vain. People were content to relax their


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 : Of course not, Frank. I’m sorry. I never used to cry when you proposed to me, did I? I’m afraid I sometimes used to laugh. You see, I’m getting old. I can’t cope with proposals like I used. I’m out of practice for them. I get winded like you at tennis.

I know you think I’m ridiculous, even when I’m proposing to you.

I think I was making fun of myself. It’s about the only thing left to make.

[ comes in L.

I can’t. At least I might be spared that humiliation.

(tonelessly) : Chris wants her.

The perfect gentleman. How beautifully he hid his disappointment over the car not being able to go this morning.


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 : It’s natural you should feel bitterly about it.

Isn’t it true? Wasn’t his behaviour a lesson in good manners and consideration for my feelings a stranger’s feelings?

That’s what it is. Charity! I feel I’m living in this house on charity his charity. In my own house! His wife and he doesn’t even like me. He hates me. I can see it in his eyes, behind all his politeness.

You said yesterday, Frank, that when you spoke to him of me in the hospital  he was  hostile. What did he say exactly?

I described you to him, told him that you were small and dark and beautiful, and mentioned that you had a lovely


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 at a festival in honour of the god Ptah. Double flutes are still used in Greece and by the boatmen on the Nile, who call them "Archool," or "Zimmerah." Mr. Herman Smith thinks that the double pipe, with three or four holes on each pipe, preceded the six-holed single pipe. By the Greeks it was termed δίαυλος, and by the Romans Tibia Pares, or Gemini, when of equal length, and Impares when unequal. It consisted of two distinct pipes, sometimes united in one common mouthpiece. (Fig. 4.) As a rule the two pipes were not in unison; the longer and deeper pipe, called the Male (as representing a man's voice), was generally on the right, and it (according to the taste of the age) played the melody. The shorter or Female pipe played the accompaniment, which was pitched higher than the melody. One pipe may have been sometimes used as a drone. When both were played together it was termed γαμήλιον αὔλημα = married piping. Sometimes the instrument was played with reversed hands, the right hand playing the left pipe and vice-versa. In Egypt the double flute would appear to have been played by women only. On Etruscan vases, dating about 400, we find double flutes depicted with one or more bulbs at each of the mouth-ends (which


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 exertions to satisfy their curiosity, and simply to sit down and greatly admire.

I am not going to write an analysis of a book with which every one who reads this biography is sure to be acquainted; much less a criticism upon a work, which the great flood of public opinion has lifted up from the obscurity in which it first appeared, and laid high and safe on the everlasting hills of fame.

Before me lies a packet of extracts from newspapers and periodicals, which Mr. Brontë has sent me. It is touching to look them over, and see how there is hardly any notice, however short and clumsily-worded, in any obscure provincial paper, but what has been cut out and carefully ticketed with its date by the poor, bereaved father,—so proud when he first read them—so desolate now. For one and all are full of praise of this great, unknown genius, which suddenly appeared amongst us. Conjecture as to the authorship ran about like wild-fire. People in London, smooth and polished as the Athenians of old, and like them "spending their time in nothing else, but either to tell or to hear some new thing," were astonished and delighted to find that a fresh sensation, a new pleasure, was in reserve for them in the uprising of an author, capable of depicting with accurate and Titanic power the strong, self-reliant, racy, and individual characters which were not, after all, extinct species, but lingered still in existence in the North. They thought that there was some exaggeration mixed with the peculiar force of delineation.


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 high soprano voice. And he said Kitty, I’m only repeating his words  you ask me what he said

Oh, God, I don’t like this Kitty. Take her away.” [There is a silence.

(low): He always said he liked my singing!

[There is another long, uncomfortable silence.

sits down sullenly.

fidgets.

(Silence.) If there’s anything I can do (Silence.) I shall be in the billiard-room  or the library.

[He goes out L.

The silence continues a moment, then turns to.

He'll look in vain for the girl he knew in the


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 were not connected). (Figs. 5 and 8.) This is called the Subulo, or Greco-Etruscan flute, and no specimen is extant. The bulbs may have been merely for ornament, but Herman Smith suggests that they were detachable pieces, which could be arranged by the player, and that they contained a concealed reed, which could be transferred from one bulb to another in order to alter the pitch. The Hebrews also had a double flute, the "Mashrokitha," and we find double flutes depicted on Indian monuments, such as the Sanchi Tope Gate, c. 100

The flute was employed by the ancient Greeks and Romans in almost every scene of life, public or private; above all at the festivals of Artemis and Dionysius. The sacrificial auletes at Athens played a solemn air on the flute close to the ear of the priest during the sacrifice, in order to keep off inattention or distraction. (Fig. 6.) Flutes accompanied the chariot race in the Olympic games; the Etrurians boxed to the sound of flutes; Roman orators were wont to station flute-players behind them, so that when they raised their voices to too high a pitch the flute might sound a lower note (Caius Gracchus employed a slave named Liscinius for this purpose). They were played at death-beds (a custom found also among the Jews), hence the saying Jam licet ad tibicenes mittas: "Now you may send for the flute-players," when one was about to die. Tibicenes were also employed on vessels to cheer the


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 woman he doesn’t know. At least you’ve been spared that, Kitty.

(bitterly) : Thank you. That gives me enormous consolation. Are you by any chance pitying her?

I can so picture their meeting, and his eyes, when he sees and then her face. It’s cruel, Kitty. Cruel to him, too. It’s going to rob him even of his dreams his last dream.

(stonily) : And me?

Chris’s tact and politeness those silences  all this blankness between us? And Chris a stranger, with the body I knew and a mind I’ve never known. (With a sudden ray of hope.) Jenny if it’s going to be as you say  that when he sees her he’ll be  revolted  then do you think she’ll come?

She’ll come.

Will she dare to face him knowing that? I shouldn’t.


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 Those nearer to the spot, where the scene of the story was apparently laid, were sure, from the very truth and accuracy of the writing, that the writer was no Southeron; for though "dark, and cold, and rugged is the North," the old strength of the Scandinavian races yet abides there, and glowed out in every character depicted in "Jane Eyre." Farther than this, curiosity, both honourable and dishonourable, was at fault.

When the second edition appeared, in the January of the following year, with the dedication to Mr. Thackeray, people looked at each other and wondered afresh. But Currer Bell knew no more of William Makepeace Thackeray as an individual man—of his life, age, fortunes, or circumstances—than she did of those of Mr. Michael Angelo Titmarsh. The one had placed his name as author upon the title-page of "Vanity Fair," the other had not. She was thankful for the opportunity of expressing her high admiration of a writer, whom, as she says, she regarded "as the social regenerator of his day—as the very master of that working corps who would restore to rectitude the warped state of things His wit is bright, his humour attractive, but both bear the same relation to his serious genius, that the mere lambent sheet-lightning, playing under the edge of the summer cloud, does to the electric death-spark hid in its womb."

Anne Brontë had been more than usually delicate all the summer, and her sensitive spirit had been deeply affected by the great anxiety of her home. But now


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 rowers and to mark the time. Special names were given to each variety of flute-players and their instrumentsFetis mentions thirty-sevenaccording to their special employment. Thus players at funerals were called "Tumbauloi," "Paratretes," or "Siticenes," and in order to check extravagance it was found necessary to limit their number to ten. Those employed at weddings were termed "Hymeneemes"; the horse-keeper's laurel flute was called "Hippophoiboi"; the sailor's flute was "Trierikos." Others again were named after the country whence they originatedthe Lybian flute, the Berecythian or Phrygian flute, etc.


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 that "Jane Eyre" gave such indications of success, Charlotte began to plan schemes of future pleasure,—perhaps relaxation from care, would be the more correct expression,—for their darling younger sister, the "little one" of the household. But, although Anne was cheered for a time by Charlotte's success, the fact was, that neither her spirits nor her bodily strength were such as to incline her to much active exertion, and she led far too sedentary a life, continually stooping either over her book, or work, or at her desk. "It is with difficulty," writes her sister, "that we can prevail upon her to take a walk, or induce her to converse. I look forward to next summer with the confident intention that she shall, if possible, make at least a brief sojourn at the sea-side." In this same letter, is a sentence, telling how dearly home, even with its present terrible drawback, lay at the roots of her heart; but it is too much blended with reference to the affairs of others to bear quotation.

Any author of a successful novel is liable to an inroad of letters from unknown readers, containing commendation—sometimes of so fulsome and indiscriminating a character as to remind the recipient of Dr. Johnson's famous speech to one who offered presumptuous and injudicious praise—sometimes saying merely a few words, which have power to stir the heart "as with the sound of a trumpet," and in the high humility they excite, to call forth strong resolutions to make all future efforts worthy of such praise; and occasionally


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 Although unfortunately none of the music played on these ancient flutes has survived, the names of many celebrated players have been preserved by classical authors. The Thebans were esteemed the greatest performers, and when their city was destroyed their chief anxiety was to recover from the ruins a statue of Mercury with this inscription: "Greece has declared that Thebes wins the prize upon the flute." Olympus, a Phrygian poet and composer about the year 630, has been credited, by Plato, Aristotle, and Plutarch, with the introduction of the instrument into Greece from Asia. He is referred to in The Knights of Aristophanes, "Let us weep and wail like two flutes breathing some air of Olympus." Pronomus, of Thebes (c. 440 ), who taught Alcibiades, could play in three modes on his flute. Terpander (c. 680 ) is said to have once quelled a tumult by his flute, and also to have invented notation. The flute of Telaphanes of Samos is said to have had equal power over man and brute. Philoxenes, another famous player, was a notorious glutton, and wished that he were all neck, so that he could enjoy his food more! Pindarhimself a flute-playerhas written an ode (the twelfth) in praise of Midas "the Glorious," a Sicilian, twice winner of the prize for flute-playing at the Phrygian games. Pliny says that Midas was the inventor of a flute called πλᾰγίαυλος, or tibia obliqua or vasca, which had a small tube, almost at right angles to the main pipe, containing a reed, through which the player blew, holding the


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Song of the Future

 * "A Song of the Future", a poem by Sidney Lanier
 * "Song of the Future", a poem by Banjo Paterson

title: Song of the Future


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 instrument sideways, (Fig. 7.) Servius considers that this was the instrument mentioned by Virgil in the line "Aut, ubi curva chores indixit tibia" (Æn. xi. 737), but more probably the Phrygian horn-flute was intended. Antigenidas, who increased the number of holes, so transported Alexander the Great by his playing of a martial air at a banquet that the monarch seized his weapons and almost attacked his guests. Epaminondas, the Theban general, when informed that the Athenians had sent troops into the Peloponnesus equipped with new arms, asked "whether Antigenidas was disturbed when he saw new flutes in the hands of Tellis" (a bad performer). Plutarch speaks of a flute-player named Dorion and mentions one Theodorus as a celebrated flute-maker.

Aristotle says that at first the flute was considered an ignoble instrument, only suitable for mean people, and not for freemen, but that after the defeat of the Persians it was much valued, and it became a disgrace to a gentleman not to be able to play it. The Tibicenes or professional flute-players were latterly highly honoured in Greece, statues were raised to them, they were paid very large sums, and were generally very well to do. Xenophon says that if a bad player on the flute wished


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User talk:2601:204:EF00:3B20:4581:DAAB:C948:6CA3

--EncycloPetey (talk) 00:45, 4 February 2024 (UTC)


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   controversy of course he carried the war into the enemy's camp at once. He did not linger over loose excuses for licence; he declared at once that the Censor was licentious, while he, Bernard Shaw, was clean. He did not discuss whether a Censorship ought to make the drama moral. He declared that it made the drama immoral. With a fine strategic audacity he attacked the Censor quite as much for what he permitted as for what he prevented. He charged him with encouraging all plays that attracted men to vice and only stopping those which discouraged them from it. Nor was this attitude by any means an idle paradox. Many plays appear (as Shaw pointed out) in which the prostitute and the procuress are practically obvious, and in which they are represented as revelling in beautiful surroundings and basking in brilliant popularity. The crime of Shaw was not that he introduced the Gaiety Girl; that had been done, with little enough decorum, in a hundred musical comedies. The crime of Shaw was that he introduced the Gaiety Girl, but did not represent her life as all gaiety. The pleasures of vice were already flaunted before the playgoers. It was the perils of vice that were carefully concealed from them. The gay adventures,