sts unconditionally," but he declared it to be
"derogatory to national dignity to think of the permanence of the
British connection at any cost, and it was impossible to accept its
continuance in the presence of the grievous wrongs done by the British
Government and its refusal to acknowledge or redress them." He explained
that the resolution of which he was the mover could be accepted equally
by "those who believe that by retaining the British connection we can
purify ourselves and purify the British people, and those who have no
such belief." He concluded on a more minatory note: "The British people
will have to beware that if they do not want to do justice, it will be
the bounden duty of every Indian to destroy the Empire"--which Mr.
Mahomed Ali, however, with less diplomacy, declared to be already dead
and buried.

That the "Non-co-operation" programme was reaffirmed at Nagpur except in
regard to the propaganda amongst schoolboys as differentiated from
students, and that threats were uttered of extending passive resistance
to the non-payment of taxes and more especially of the land tax, were
not matters to cause much surprise to those who had measured the sharply
inclined plane down which "Non-co-operation" was moving. But one hardly
sees how Mr. Gandhi can reconcile the racial hatred which was the
key-note of all the proceedings with his favourite doctrine of _Ahimsa_.
He has, however, himself, on one occasion, openly referred to a time
when legions of Indians may be ready to leap to the sword for _Swaraj_,
and though his appeal is to an inner moral force which he declares to be
unconquerable, he does not always disguise from himself or from his
followers the bloodshed which the exercise of that moral force may
involve. In an article in support of the "Non-co-operation" movement in
his organ _Young India_ the following pregnant passage occurs:

For me, I say with Cardinal Newman: "I do not ask to see the
distant scene; one step enough for me." The movement is essentially
religious. The business of every God-fearing man is to dissociate
himself from evil in total disregard of consequences. He must have
faith in a good deed producing only a good result; that, in my
opinion, is the Ghita doctrine of work without attachment. God does
not permit man to peep into the future. He follows truth, although
the following of it may endanger life. He knows that it is better
to die in