far as his bungalow, entered, and a few minutes later emerged with a
long and fat envelope.

"Here you are," said he. "I took it upon myself to annex the papers as I
was his friend. Let's have 'em back. No need for me to regard them as
'private and confidential' so far as I can see, poor chap. Good-night."

Having achieved the haven of loose Pathan trousers and a muslin shirt
(worn over them) in the privacy of his bed-room, Mr. Ross-Ellison,
looking rather un-English, sat on a camp-cot (he never really liked
chairs) and read, as follows, from a sheaf of neatly-written (and
bloodstained) sheets of foolscap.

* * * * *

I have come to the point at which I decide to stop. I have had enough.
But I should like to ask one or two questions.

1. Why has a man no right to quit a world in which he no longer desires
to live? 2. Why should Evil be allowed to triumph? 3. Why should people
who cannot see spirit forms be so certain that such do not exist, when
none but an ignorant fool argues, "I believe in what I can see"?

With regard to the first question I maintain that a man has a perfect
right to "take" the life that was "given" him (without his own consent
or desire), provided it is not an act of cowardice nor an evasion of
just punishment or responsibility. I would add--provided also that he
does not, in so doing, basely desert his duty, those who are in any way
dependent on him, or those who really love him.

I detest that idiotic phrase "while of unsound mind". I am as sound in
mind as any man living, but because I end an unbearable state of
affairs, and take the only step I can think of as likely to give me
peace--I shall be written down mad. Moreover should I fail--in my
attempt to kill myself (which I shall not) I should be prosecuted as a
criminal!

To me, albeit I have lived long under strict discipline and regard true
discipline as the first essential of moral, physical, mental, and social
training, to me it seems a gross and unwarrantable interference with the
liberty of the individual--to deny him sufficient captaincy of his soul
for him to be free to control it at the dictates of his conscience, and
to keep it Here or to send it There as may seem best. Surely the
implanted love of life and fear of death are sufficient safeguards
without any legislation or insolent arrogant interference between a man
and his own ego? Anyhow, such are my views, and in perfect soundness of
mind