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 selling the community. I have already said that finger-prints will not be demanded from those who have sworn not to give them. I will render all possible help to any Pathan or other who wishes to register without giving finger-prints, and I assure him that he will get the certificate all right without violence being done to his conscience. I must confess, however, that I do not like the threat of death which the friend has held out. I also believe that one may not swear to kill another in the name of the Most High. I therefore take it, that it is only in a momentary fit of passion that this friend has taken the oath. However that may be, whether or not he carries out his threat, as the principal party responsible for this settlement and as a servant of the community, it is my clear duty to take the lead in giving finger-prints, and I pray to God that He graciously permit me so to do. Death is the appointed end of all life. To die by the hand of a brother, rather than by disease or in such other way, cannot be for me a matter for sorrow. And if even in such a case I am free from the thoughts of anger or hatred against my assailant, I know that that will redound to my eternal welfare, and even the assailant will later on realize my perfect innocence.’

It is perhaps necessary to explain why these questions were asked. Although there were not entertained any feelings of hatred against those who had submitted to the Black Act, their action had been condemned in plain and strong terms on the public platform as well as in Indian Opinion. Life with them therefore was anything but pleasant. They never imagined that the bulk of the community would stand to their guns and make such a display of strength as to bring the Government to terms of compromise. But when over 150 Satyagrahis were already in prison and there was a talk about settlement, it was almost too much for the ‘blacklegs’ to bear, and there were among them some who even wished that there should be no settlement and would try to wreck it if it was effected.