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Updated: June 2, 2025
By this time, other Javelin men came drifting over Ramón Llewellyn, the mate, and Abdullah Monnahan, the engineer, and Abe Clifford, the navigator, and some others. I talked with some of them, and then drifted off in the direction of the bar, where I found another hunter captain, Mohandas Gandhi Feinberg, whom everybody simply called the Mahatma. He didn't resemble his namesake.
Pen in one hand and a scrap of paper in the other, on his face a vast, winning, warm-hearted smile! "Welcome!" he scribbled in Hindi; it was a Monday, his weekly day of silence. Though this was our first meeting, we beamed on each other affectionately. In 1925 Mahatma Gandhi had honored the Ranchi school by a visit, and had inscribed in its guest-book a gracious tribute.
Gandhi's epoch has extended, with the beautiful precision of cosmic timing, into a century already desolated and devastated by two World Wars. A divine handwriting appears on the granite wall of his life: a warning against the further shedding of blood among brothers. Mahatma Gandhi visited my high school with yoga training at Ranchi. He graciously wrote the above lines in the Ranchi guest-book.
Gandhi is the latest apostle, led out for the first time his Mahrattas in open rebellion against Delhi and started the continuous process of disintegration from which the Moghul Emperors were driven to purchase their only possible respite under British protection.
While reading the book I felt proud that Gandhi had been deeply influenced by Thoreau's essay "Civil Disobedience," proud that a thinker and experimenter from the United States had had an effect on one from India whose thoughts and experiments affected humankind. But it was more than pride which attracted me to Shirer's Gandhi: A Memoir.
And I assure them that I shall make the amplest amends if I find that I have erred in my eagerness about the Khilafat and the Punjab wrongs. Dear Mr. Gandhi, Thank you for your letter to every Englishman in India, with its hard-hitting and its generous tone. Something within us responds to the note which you have struck.
Gandhi and his followers, who are determined if possible to wreck them, are deterred by no such considerations, and the non-payment of the land tax, which must remain the backbone of Indian revenue, already figures in their programme of "Non-co-operation," of which the avowed object is to paralyse Government and render British rule impossible without any resort to the methods of violence they profess to deprecate.
Gandhi admitted it was impracticable unless carried out in the spirit of religious self-sacrifice for the Motherland, which impelled him even to veto the suggestion made by some of his own followers that the existing stocks of imported cloth, instead of being burnt, should be given away in charity to the poor.
Before a crowded meeting of Mussalmans in the Muzaffarabad, Bombay, held on the 29th July 1920, speaking on the impending non-co-operation which commenced on the 1st of August, Mr. Gandhi said: The time for speeches on non-co-operation was past and the time for practice had arrived. But two things were needful for complete success.
Gandhi, "is an endeavour to purge the present Government of selfishness and greed which determine almost every one of their activities. Suppose that we have made it impossible by disassociation from them to feed their greed. They might not wish to remain in India, as happened in the case of Somaliland, where the moment its administration ceased to be a paying proposition they evacuated it."
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