Westminster Palace Hotel,
4, Victoria Street,
1st October, 1909
I take the liberty of inviting your attention to what has been going on in the Transvaal (South Africa) for nearly three years.
There is in that colony a British Indian population of nearly 13,000. These Indians have for several years laboured under the various legal disabilities. The prejudice against colour and in some respect against Asiatics is intense in that colony It is largely due, so far as Asiatics are concerned, to trade jealousy. The climax was reached three years ago, with a law which I and many others considered to be degrading and calculated to unman those to whom it was applicable. I felt that submission to law of this nature was inconsistent with the spirit of true religion. I and some of my friends were and still are firm believers in the doctrine of non-resistance to evil. I had the privilege of studying your writings also, which left a deep impression on my mind. British Indians, before whom the position was fully explained, accepted the advice that we should not submit to the legislation, but that we should suffer imprisonment, or whatever other penalties the law may impose for its breach. The result has been that nearly one-half of the Indian population that was unable to stand the heat of the struggle, to suffer the hardships of imprisonment, have withdrawn from the Transvaal rather than submit to law which they have considered degrading. Of the other half, nearly 2,500 have for conscience's sake allowed themselves to be imprisoned, some as many as five times. The imprisonments have varied from four days to six months; in the majority of cases with hard labour. Many have been financially ruined. At present there are over hundred passive resisters in the Transvaal goals. Some of these have been very poor men, earning their livelihood from day to day. The result has been that their wives and children have had to be supported out of public contributions, also largely raised from passive resisters. This has put a severe strain upon British Indians, but in my opinion they have risen to the occasion. The struggle still continues and one does not know when the end will come. This, however, some of us at least have seen most clearly, that passive resistance will and can succeed where brute force must fail. We also notice that in so far as the struggle has been prolonged, it has been due largely to our weakness, and hence to a belief having been engendered in the mind of the Government that we would not be able to stand continued suffering.
Together with a friend, I have come here to see the imperial authorities and to place before them the position, with a view to seeking redress. Passive resisters have recognized that they should have nothing to do with pleading with the Government, but the deputation has come at the instance of the weaker members of the community, and it therefore represents their weakness rather than their strength. But in the course of my observation here, I have felt that if a general competition for an essay on the Ethics and Efficacy of Passive Resistance were invited, it would popularize the movement and make people think. A friend has raised the question of morality in connection with the proposed competition. He thinks that such an invitation would be inconsistent with the true spirit of passive resistance, and that it would amount to buying opinion. May I ask you to favour me with your opinion on the subject of morality? And if you consider that there is nothing wrong in inviting contributions, I would ask you also to give me the names of those whom I should specially approach to write upon the subject.
There is one thing more, with reference to which I would trespass upon your time. A copy of your letter addressed to a Hindu on the present unrest in India has been placed in my hands by a friend. On the face of it, it appears to represent your views. It is the intention of my friend, at his own expense, to have 20,000 copies printed and distributed and to have it translated also. We have, however, not been able to secure the original, and we do not feel justified in printing it, unless we are sure of the accuracy of the copy and of the fact that it is your letter. I venture to enclose herewith a copy of the copy, and should esteem it a favour if you kindly let me know whether it is your letter, whether it is an accurate copy and whether you approve of its publication in the above manner. If you will add anything further to the letter please do so. I would also venture to make a suggestion. In the concluding paragraph you seem to dissuade the reader from the belief in reincarnation. I do not know whether (if it is not impertinent on my part to mention this) you have specially studied the question. Reincarnation or transmigration is a cherished belief with millions in India, indeed in China also. With many one might almost say it is a matter of experience, no longer a matter of academic acceptance. It explains reasonably the many mysteries of life. With some of the passive resisters who have gone through the gaols of the Transvaal, it has been their solace. My object in writing this is not to convince you of the truth of the doctrine, but to ask you if you will please remove the word "reincarnation" from the other things you have dissuaded your reader from. In the letter in question you have quoted largely from Krishna and given reference to passages. I should thank you to give me the title of the book from which the quotations have been made.
I have wearied you with this letter. I am aware that those who honour you and endeavour to follow you have no right to trespass upon your time, but it is rather their duty to refrain from giving you trouble, so far as possible. I have, however, who am an utter stranger to you, taken the liberty of addressing this communication in the interests of truth, and in order to have your advice on problems, the solution of which you have made your life work.
With respects, I remain,
Your obedient servant,
M. K GANDHI
Tolstoy & Gandhi, pp. 59-62