ears Chief Magistrate of Districts in the south of India
before reform, by assassination and otherwise, became so fashionable.

P.S. Let us get the case in this way. General Dyer, acting as the
only representative of Government on the spot shot some hundreds of
people (some of them _perhaps_ innocently mixed up in an illegal
assembly), in the _bona fide_ belief that he was dealing with the
remains of a very dangerous rebellion and was thereby saving the
lives of very many thousands, and in the opinion of a great many
people did actually save the city from falling in the hands of a
dangerous mob.

SOME DOUBTS

Babu Janakdhari Prasad was a staunch coworker with me in Champaran. He
has written a long letter setting forth his reasons for his belief that
India has a great mission before her, and that she can achieve her
purpose only by non-violent non-co-operation. But he has doubts which he
would have me answer publicly. The letter being long, I am withholding.
But the doubts are entitled to respect and I must endeavour to answer
them. Here they are us framed by Bubu Janakdhari Prasad.

(a) Is not the non-co-operation movement creating a sort of race-hatred
between Englishmen and Indians, and is it in accordance with the Divine
plan of universal love and brotherhood?

(b) Does not the use of words "devilish," "satanic," etc., savour of
unbrotherly sentiment and incite feelings of hatred?

(c) Should not the non-co-operation movement be conducted on strictly
non-violent and non-emotional lines both in speech and action?

(d) Is there no danger of the movement going out of control and lending
to violence?

As to (a), I must say that the movement is not 'creating' race-hatred.
It certainly gives, as I have already said, disciplined expression to
it. You cannot eradicate evil by ignoring it. It is because I want to
promote universal brotherhood that I have taken up non-co-operation so
that, by self-purification, India may make the world better than it is.

As to (b), I know that the words 'satanic' and 'devilish' are strong,
but they relate the exact truth. They describe a system not persons: We
are bound to hate evil, if we would shun it. But by means of
non-co-operation we are able to distinguish between the evil and the
evil-doer. I have found no difficulty in describing a particular
activity of a brother of mine to be devilish, but I am not aware of
having harboured any hatred about hi