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 proper to submit to the Black Act. Those who submitted did so out of an inability to suffer hardships or pecuniary losses, and were therefore ashamed of themselves. This sense of shame, as well as a fear of loss in trade following upon the displeasure of big Indian merchants, pressed heavily upon them, and some leading Indians found a way out of this twofold difficulty. They arranged with the permit office, that an officer should meet them in a private house after nine or ten o’clock at night and give them permits. They thought that in this case no one would know about their submission to the law for some time at least and that as they were leaders, others would follow suit, thus lightening their burden of shame. It did not matter if they were found out afterwards.

But the volunteers were so vigilant, that the community was kept informed of what happened every moment. There would be some even in the permit office who might give such information to the Satyagrahis. Others again, though weak themselves, would be unable to tolerate the idea of leaders thus disgracing themselves, and would inform the Satyagrahis from an idea that they too could face the music if others were firm. In this way the community once received information that certain men were going to take out permits in a certain shop on a certain night. The community therefore first tried to dissuade these men. The shop too was picketed. But human weakness cannot be long suppressed. Some leading men took permits in this way at ten or eleven o’clock at night, and there was a rift in the lute. The very next day their names were published by the community. But a sense of shame has its limits. Considerations of self-interest drive shame away and mislead men out of the strait and narrow path. By and by something like five hundred men took out permits. For some time permits were issued in private houses, but as the sense of shame wore out, some went publicly to the Asiatic office and obtained certificates of registration.