d in Nehru, _Towards Freedom_, 81.

[69] Lewis, _Case Against Pacifism_, 99. He goes on to say, "He is
anti-British more than he is anti-war. He adopts tactics of non-violence
because that is the most effective way in which a disarmed and
disorganized multitude can resist armed troops and police. He has never
suggested that when India attains full independence it shall disband the
Indian army. The Indian National Congress ... never for one moment
contemplated abandoning violence as the necessary instrument of the
State they hoped one day to command." Pp. 99-100.

[70] Francis J. McConnell, _Christianity and Coercion_ (Nashville:
Cokesbury Press, 1933), 46.

[71] Cadoux, _Christian Pacifism_, 109.

[72] _Young India_, June 16, 1920, quoted by Shridharani, 169.

[73] Gandhi, _Experiments_, II, 509-513.

The Empirical Origins of Gandhi's Method

Gandhi's autobiography brings out the origins of many of his ideas. We
have already noted the importance of his Hindu training. He arrived
empirically at many of his specific techniques. For instance, he
describes in some detail a journey he made by coach in 1893 in South
Africa, during which he was placed on the driver's seat, since Indians
were not allowed to sit inside the coach. Later the coachman desired his
seat and asked him to sit on the footboard. This Gandhi refused to do,
whereupon the coachman began to box his ears. He describes the rest of
the incident thus:

"He was strong and I was weak. Some of the passengers were moved to
pity and they exclaimed: 'Man, let him alone. Don't beat him. He is
not to blame. He is right. If he can't stay there, let him come and
sit with us.' 'No fear,' cried the man, but he seemed somewhat
crestfallen and stopped beating me. He let go my arm, swore at me a
little more, and asking the Hottenot servant who was sitting on the
other side of the coachbox to sit on the footboard, took the seat
so vacated."[74]

He had a similar experience in 1896 when his refusal to prosecute the
leaders of a mob which had beaten him aroused a favorable reaction on
the part of the public.[75] Gradually the principle developed that the
acceptance of suffering was an effective method of winning the sympathy
and support of disinterested parties in a dispute, and that their moral
influence might go far in determining its outcome.

On his return to India after his successful campaign for Indian rights
in Sou