Hope

Passages

Every passage tagged with this emotion in the Vela corpus. Search the body text, narrow by source or register, click through to a book’s profile to see how the passage sits with the rest of the work.

Page 146 of 216 · 20 per page

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  The literary history of the apostolic age, like its missionary progress, was guided by a special providence. Christ only finished a part of his work while on earth. He pointed his disciples to greater works, which they would accomplish in his name and by his power, after his resurrection. He promised them his unbroken presence, and the gift of the Holy Spirit, who, as the other Advocate, should lead them into the whole truth and open to them the understanding of all his words. The Acts of the Apostles are a history of the Holy Spirit, or of the post-resurrection work of Christ in establishing his kingdom on earth. Filled with that Spirit, the apostles and evangelists went forth into a hostile world and converted it to Christ by their living word, and they continue their conquering march by their written word. Unbelieving criticism sees only the outside surface of the greatest movement in history, and is blind to the spiritual forces working from within or refuses to acknowledge them as truly divine. In like manner, the materialistic and atheistic scientists of the age conceive of nature’s laws without a lawgiver; of a creature without a creator; and stop with the effect, without rising to the cause, which alone affords a rational explanation of the effect. And here we touch upon the deepest spring of all forms of rationalism, and upon the gulf which inseparably divides it from supernaturalism. It is the opposition to the supernatural and the miraculous. It denies God in nature and God in history, and, in its ultimate consequences, it denies the very existence of God. Deism and atheism have no place for a miracle; but belief in the existence of an Almighty Maker of all things visible and invisible, as the ultimate and all-sufficient cause of all phenomena in nature and in history, implies the possibility of miracle at any time; not, indeed, as a violation of his own laws, but as a manifestation of his law-giving and creative power over and above (not against) the regular order of events. The reality of the miracle, in any particular case, then, becomes a matter of historical investigation. It cannot be disposed of by a simple denial from à priori philosophical prejudice; but must be fairly examined, and, if sufficiently corroborated by external and internal evidence, it must be admitted.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  "A prophet" (says the sceptical DeWette in his Commentary on Revelation, which was his last work) "is essentially an inspired man, an interpreter of God, who announces the Word of God to men in accordance with, and within the limits of, the divine truth already revealed through Moses in the Old Testament, through Christ in the New (the ajpokavluyi" musthrivou, Rom. 16:25. Prophecy rests on faith in a continuous providence of God ruling over the whole world, and with peculiar efficacy over Israel and the congregation of Christ, according to the moral laws revealed through Moses and Christ especially the laws of retribution. According to the secular view, all changes in human affairs proceed partly from man’s power and prudence, partly from accident and the hidden stubbornness of fate; but according to the prophetic view, everything happens through the agency of God and in harmony with his counsels of eternal and unchangeable justice, and man is the maker of his own fortunes by obeying or resisting the will of God."1249 The prophecy of the Bible meets the natural desire to know the future, and this desire is most intense in great critical periods that are pregnant with fears and hopes. But it widely differs from the oracles of the heathen, and the conjectures of farseeing men. It rests on revelation, not on human sagacity and guesses; it gives certainty, not mere probability; it is general, not specific; it does not gratify curiosity, but is intended to edify and improve. The prophets are not merely revealers of secrets, but also preachers of repentance, revivalists, comforters, rebuking sin, strengthening faith, encouraging hope. The Apocalypse is in the New Testament what the Book of Daniel is in the Old, and differs from it as the New Testament differs from the Old. Both are prophetic utterances of the will of God concerning the future of his kingdom on earth. Both are books of the church militant, and engage heaven and earth, divine, human, and satanic powers, in a conflict for life and death. They march on as "a terrible army with banners." They reverberate with thunderings and reflect the lightning flashes from the throne. But while Daniel looks to the first advent of the Messiah as the heir of the preceding world-monarchies, John looks to the second advent of Christ and the new heavens and the new earth. He gathers up all the former prophecies and sends them enriched to the future. He assures us of the final fulfilment of the prophecy of the serpent-bruiser, which was given to our first parents immediately after the fall as a guiding star of hope in the dark night of sin. He blends the glories of creation and redemption in the finale of the new Jerusalem from heaven.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  II. The Divine Intention and Provision of Universal Salvation.—God sincerely wills (qevlei) that all men, even the greatest of sinners, should be saved, and come to the knowledge of truth through Christ, who gave himself a ransom for all.781 The extent of Christ’s righteousness and life is as universal as the extent of Adam’s sin and death, and its intensive power is even greater. The first and the second Adam are perfectly parallel by contrast in their representative character, but Christ is much stronger and remains victor of the field, having slain sin and death, and living for ever as the prince of life. Where sin abounds there grace super-abounds. As through the first Adam sin (as a pervading force) entered into the world, and death through sin, and thus death passed unto all men, inasmuch as they all sinned (in Adam generically and potentially, and by actual transgression individually); so much more through Christ, the second Adam, righteousness entered into the world and life through righteousness, and thus righteousness passed unto all men on condition of faith by which we partake of his righteousness.782 God shut up all men in disobedience, that he might have mercy upon all that believe.783 (1.) The Preparation for this salvation was the promise and the law of the Old dispensation. The promise given to Abraham and the patriarchs is prior to the law, and not set aside by the law; it contained the germ and the pledge of salvation, and Abraham stands out as the father of the faithful, who was justified by faith even before he received circumcision as a sign and seal. The law came in besides, or between the promise and the gospel in order to develop the disease of sin, to reveal its true character as a transgression of the divine will, and thus to excite the sense of the need of salvation. The law is in itself holy and good, but cannot give life; it commands and threatens, but gives no power to fulfil; it cannot renew the flesh, that is, the depraved, sinful nature of man; it can neither justify nor sanctify, but it brings the knowledge of sin, and by its discipline it prepares men for the freedom of Christ, as a schoolmaster prepares children for independent manhood.784

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  My intimate intercourse with the ryots convinces me that India has already donated to the Imperial Exchequer beyond her capacity. I know that in making this statement I am voicing the opinion of the majority of my countrymen. ‘The Conference means for me, and I believe for many of us, a definite step in the consecration of our lives to the common cause, but ours is a peculiar position. We are today outside the partnership. Ours is a consecration based on hope of better future. I should be untrue to you and to my country if I did not clearly and unequivocally tell you what that hope is. I do not bargain for its fulfilment, but you should know that disappointment of hope means disillusion. ‘There is one thing I may not omit. You have appealed to us to sink domestic differences. If the appeal involves the toleration of tyranny and wrongdoing on the part of officials, I am powerless to respond. I shall resist organized tyranny to the uttermost. The appeal must be to the officials that they do not ill-treat a single soul, and that they consult and respect an age-long tyranny I have shown the ultimate sovereignty of British justice. In Kheda a population that was cursing the Government now feels that it, and not the Government, is the power when it is prepared to suffer for the truth it represents. It is, therefore, losing its bitterness and is saying to itself that the Government must be a Government for people, for it tolerates orderly and respectful disobedience where injustice is felt. Thus Champaran and Kheda affairs are my direct, definite and special contribution to the War. Ask me to suspend my activities in that direction and you ask me to suspend my life. If I could popularize the use of soul-force, which is but another name for love-force, in place of brute force, I know that I could present you with an India that could defy the whole world to do its worst. In season and out of season, therefore, I shall discipline myself to express in my life this eternal law of suffering, and present it for acceptance to those who care, and if I take part in any other activity, the motive is to show the matchless superiority of that law. ‘Lastly, I would like you to ask His Majesty’s Ministers to give definite assurance about Mohammedan States. I am sure you know that every Mohammedan is deeply interested in them. As a Hindu. I cannot be indifferent to their cause. Their sorrows must be our sorrows. In the most scrupulous regard for the rights of those States and for the Muslim sentiment as to their places of workship, and your just and timely treatment of India’s claim to Home Rule lies the safety of the Empire.

• From Enchanted: Erotic Bedtime Stories for Women (Erotic Fiction) (2006)

  I thought erotic stories written especially for and about women might help, and the results of my efforts are the stories you find here. They are based on the real fantasies of women, as they are, without censure. Do not be alarmed if you find a fantasy or two that is not quite “correct” from every point of view. Bear in mind that I have carefully selected these fantasies from the most popular according to my research. Accepting these fantasies will not harm the movement for women’s equality, since equality can be achieved only through acceptance.

• From Enchanted: Erotic Bedtime Stories for Women (Erotic Fiction) (2006)

  And so I have accepted and even embraced women’s fantasies and written about them as honestly and fully as I was able. Keeping in mind that I was writing for women, I empowered my heroines in ways that would not compromise the fantasies or the reader. Recognizing her desire for romance, I added passion and tenderness to make the sexual fantasies more meaningful. I forbore the tendency so many writers have to make their heroines unnaturally beautiful and “perfect.” The male characters carry more than their share of the fantasies, and the female characters are written so that the reader can easily imagine herself into the starring role. The stories are highly erotic, but completely without the profanity and vulgarity that often accompany sexual material. The characters are the long-ago friends that most of us grew up with in Grimm’s and other fairy tales. In place of the old, outdated maxims of the original fairy tales I have slipped in a few modern adages of my own. Naturally, it was not possible to include every woman’s fantasy in this book. I chose only the most common and straightforward for my fairy tales, and I hope that those of you who are more original and creative than the rest of us will forgive me for leaving yours out. Every fantasy is not for everyone, but it is my own personal fantasy that you find the stories exciting and entertaining. Thank you for reading Enchanted: Erotic Bedtime Stories for Women. Beauty and the BeastMy name is Beauty. It is likely that you have heard of me. My story, or rather, the one they tell of me, has been told too many times to count. But that is not really my story at all. The particulars have been disregarded entirely. I would have thought that with all the telling of it someone would have, just once, stumbled upon the truth. And perhaps some of you did read between those illusory lines and suspect the truth, incredible and shocking as it is. Or maybe the truth is really too fantastic to believe. I admit there are times when I can hardly believe it myself, and it all seems like a faraway dream. In fact, some of what has been put down in the various accounts of my life is true, for, in order to save my poor father’s life, I did consent to live with a fearsome creature that was more beast than man. It is also true that I fell in love with the Beast. As for what happened after that, the storybooks are quite accurate in their exposition for the Beast, immediately upon my avowal of love, was released from an evil curse and returned to his original form as a charming prince. We were married that very day. But that is where the similarities between the legends you have read and my own incredible narrative end. For I have not lived “happily ever after” since that day.

• From History of the Christian Church: The Complete Set of Eight Volumes (1858)

  But no power on earth or in hell can extinguish that sun. There it shines on the horizon, the king of day, obscured at times by clouds great or small, but breaking through again and again, and shedding light and life from east to west, until the darkest corners of the globe shall be illuminated. The past is secure; God will take care of the future. Magna est veritas et praevalebit. VOLUME II. ANTE-NICENE CHRISTIAINITY A.D. 100–325.———— PREFACE TO THE THIRD EDITION REVISED A few months after the appearance of the revised edition of this volume, Dr. Bryennios, the learned Metropolitan of Nicomedia, surprised the world by the publication of the now famous Didache, which he had discovered in the Jerusalem Monastery of the Most Holy Sepulchre at Constantinople. This led me, in justice to myself and to my readers, to write an independent supplement under the title: The Oldest Church Manual, called the Teaching of the Twelve Apostles, etc., which is now passing through the press. At the same time I have taken advantage of a new issue of this History, without increasing the size and the price, to make in the plates all the necessary references to the Didache where it sheds new light on the post-apostolic age (especially on pages 140, 184, 185, 202, 226, 236, 239, 241, 247, 249, 379, 640). I have also brought the literature up to date, and corrected a few printing errors, so that this issue may be called a revised edition. A learned and fastidious German critic and professional church historian has pronounced this work to be far in advance of any German work in the fullness of its digest of the discoveries and researches of the last thirty years. ("Theolog. Literatur-Zeitung," for March 22, 1884.) But the Bryennios discovery, and the extensive literature which it has called forth, remind me of the imperfect character of historical books in an age of such rapid progress as ours. The Author. New York, April 22, 1885. ——————————— FIFTH EDITION ——————————— The fourth edition (1886) was a reprint of the third, with a few slight improvements. In this fifth edition I have made numerous additions to the literature, and adapted the text throughout to the present stage of research, which continues to be very active and fruitful in the Ante-Nicene period. Several topics connected with the catechetical instruction, organization, and ritual (baptism and eucharist) of the early Church are more fully treated in my supplementary monograph, The Teaching of the Twelve Apostles, or The Oldest Church Manual, which first appeared in June, 1885, and in a third edition, revised and enlarged, January, 1889, (325 pages). P. S. New York, July, 1889. PREFACE TO THE SECOND EDITION ——————————— This second volume contains the history of Christianity from the end of the Apostolic age to the beginning of the Nicene.

• From Enchanted: Erotic Bedtime Stories for Women (Erotic Fiction) (2006)

  Accordingly the girl tossed the magic feather out in front of her, which was immediately picked up by a strong wind that came from the west. Following the magic feather, she now made much better time and quickly found herself at the doorstep of the east wind. Her journey was far from over however; for the east wind knew not the location of the castle that lay east of the sun and west of the moon. So he took her to his brother, the west wind, who took her to see the south wind, until finally it was determined that the north wind was the only one who could help her after all. And so, after many days and nights of travel and much hardship, she hopped on the wings of the north wind and was on her way to the castle that lay east of the sun and west of the moon. When the North Wind at last dropped her at the entrance of the long-searched-for castle, she was a frightful sight and, try as she might, she could not gain entrance there. Frustrated, she sat under a large window to think of what she could try next. Unconsciously, she began to play with the golden apple that was given to her by the first old woman on the roadside. She repeatedly tossed the apple into the air, catching it as it came down. Now the prince’s evil stepmother caught sight of her playing with the golden apple from her window high above. The greedy woman instantly resolved to have the rare treasure and offered the girl anything she wished in exchange for it. “I wish to see my true love, the prince,” announced the girl boldly. The prince’s stepmother was taken aback by this audacious reply but allowed the girl inside so that she might ultimately find a way to get the apple from her. “If indeed you are the true love of my stepson, the prince,” began his crafty caretaker, “then you could no doubt pick him from one hundred men.” “Of course,” replied the girl. “Well then, in that case, I shall grant you an opportunity to pick your true love from among one hundred men, in exchange for that golden apple.” “Gladly,” agreed the girl, holding out the apple, but then as an afterthought, she added, “of course, I will also need a bath and a new dress.” The stepmother agreed to her conditions with a wicked laugh, snatching the apple from her, and then quickly ringing a bell to summon a servant. Dismissing the girl to the care of the servant, she wandered off to gloat over her treasure. The prince’s true love was bathed in scented water and then given a beautiful golden gown to wear. Remembering, suddenly, the words of the second old woman by the roadside, she swept her hair up in the enchanted hair comb.

• From Under the Banner of Heaven (2003)

  People imagined the acrid scent of brimstone in the air. The Apocalypse seemed just around the corner. “Never in the history of Western society had the millennium seemed so imminent,” the Mormon historian Hyrum L. Andrus has written; “never before had people looked so longingly and hopefully for its advent. It was expected that twenty years or less would see the dawn of that peaceful era.” It was in this superheated, anything-goes religious climate that Joseph Smith gave birth to what would become America’s most successful homegrown faith. An earnest, good-natured kid with a low boredom threshold, Joseph Junior had no intention of becoming a debt-plagued farmer like his father, toiling in the dirt year in and year out. His talents called for a much grander arena. Although he received no more than a few years of formal schooling as a boy, by all accounts he possessed a nimble mind and an astonishingly fecund imagination. Like many autodidacts, he was drawn to the Big Questions. He spent long hours reflecting on the nature of the divine, pondering the meaning of life and death, assessing the merits and shortcomings of the myriad competing faiths of the day. Gregarious, athletic, and good-looking, he was a natural raconteur whom both men and women found immensely charming. His enthusiasm was infectious. He could sell a muzzle to a dog. The line separating religion from superstition can be indistinct, and this was especially true during the theological chaos of the Second Great Awakening, in which Joseph came of age. The future prophet’s spiritual curiosity moved him to explore far and wide on both sides of that blurry line, including an extended foray into the necromantic arts. More specifically, he devoted much time and energy to attempting to divine the location of buried treasure by means of black magic and crystal gazing, activities he learned from his father. Several years later he would renounce his dabbling in the occult, but Joseph’s flirtation with folk magic as a young man had a direct and unmistakable bearing on the religion he would soon usher forth. Although “money digging,” as the custom was known, was illegal, it was nevertheless a common practice among the hoi polloi of New England and upstate New York. The woods surrounding Palmyra were riddled with Indian burial mounds that held ancient bones and artifacts, some of which were crafted from precious or semiprecious metals. It therefore comes as no surprise that a boy with Joseph’s hyperactive mind and dreamy nature would hatch schemes to

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  Taking such cases to the courts does little good. Where the ryots are so crushed and fear- stricken, law courts are useless. The real relief for them is to be free from fear. We cannot sit still until we have driven #tinkathia# out of Bihar. I had thought that I should be able to leave here in two days, but I now realize that the work might take even two years. I am prepared to give that time, if necessary. I am now feeling my ground, but I want your help.’ I found Brajkishorebabu exceptionally coolheaded. ‘We shall render all the help we can,’ he said quietly, ‘but pray tell us what kind of help you will need.’ And thus we sat talking until midnight. ‘I shall have little use for your legal knowledge,’ I said to them. ‘I want clerical assistance and help in interpretation. It may be necessary to face imprisonment, but, much so far as you feel yourselves capable of going. Even turning yourselves into clerks and giving up your profession for an indefinite period is no small thing. I find it difficult to understand the local dialect of Hindi, and I shall not be able to read papers written in Kaithi or Urdu. I shall want you to translate them for me. We cannot afford to pay for this work. It should all be done for love and out of a spirit of service.’ Brajkishorebabu understood this immediately, and he now cross-examined me and his companions by turns. He tried to ascertain the implications of all that I had said how long their service would be required, how many of them would be needed, whether they might serve by turns and so on. Then he asked the vakils the capacity of their sacrifice. Ultimately they gave me this assurance. ‘Such and such a number of us will do whatever you may ask. Some of us will be with you for so much time as you may require. The idea of accommodating oneself to imprisonment is a novel thing for us. We will try to assimilate it.’ 140FACE TO FACE WITH AHIMSAMy object was to inquire into the condition of the Champaran agriculturists and understand their grievances against the indigo planters. For this purpose it was necessary that I should meet thousands of the ryots. But I deemed it essential, before starting on my inquiry, to know the planters’ side of the case and see the Commissioner of the Division. I sought and was granted appointments with both. The Secretary of the Planters’ Association told me plainly that I was an outsider and that I had no business to come between the planters and their tenants, but if I had any representation to make, I might submit it in writing. I politely told him that I did not regard myself as an outsider, and that I had every right to inquire into the condition of the tenants if they desired me to do so.

• From Worried about Everything Because I Pray about Nothing (2022)

  A couple verses later, there’s another change. David affirms his own journey of trust in God. Yet you brought me out of the womb; you made me trust in you, even at my mother’s breast. From birth I was cast on you; from my mother’s womb you have been my God. verses 9–10 David recognizes that he has always trusted God. Sure, there have been moments where he hasn’t felt very confident, but over his lifetime, he has walked by faith. God is his God, and David trusts Him. If it feels like some emotional whiplash is happening here, that’s because it is. We are getting a real-time, live-streamed view of David’s emotional, mental, and spiritual journey. And it sounds a lot like ours, if we’re honest. Prayer doesn’t “fix” our emotions or thoughts immediately. Fixing them isn’t even the goal because they aren’t broken in the first place. They are part of who we are, part of the journey we are on. When you’re praying, don’t hide from the roller coaster of feelings. Sometimes your prayers get darker before they get lighter. God is not afraid of strong emotion. He created all the feels, and He feels them all with us. 3. Prayer: turning to God for help After David affirms his trust in God, he begins to offer up a heartfelt prayer for help. Do not be far from me, for trouble is near and there is no one to help. verse 11 He spends a solid eleven verses asking God for deliverance. This is the heart of the prayer in many ways, but it took him a while to get here. He had to let God deal with the convoluted emotions that were screaming for attention first. Again, it’s poetry, so you probably won’t be quite so eloquent when you’re praying. That’s fine. Prayer is talking to God about what you hope, need, expect, want, or dream about. Remember, just be honest. 4. Proclamation: affirming faith and trust in God By the time he’s done expressing his request to God, David seems like an entirely new man. Listen to his triumphant language: I will declare your name to my people; in the assembly I will praise you. You who fear the LORD , praise him! All you descendants of Jacob, honor him! Revere him, all you descendants of Israel! For he has not despised or scorned the suffering of the afflicted one; He has not hidden his face from him but has listened to his cry for help. verses 22–24 Not only is David now announcing to the world how awesome God is, he even declares that God has not ignored or abandoned him—the exact opposite of how he started this psalm.

• From A Theology for the Social Gospel (1918)

  press us with the divine worth of the least of these ” in prison and our obligation to offer them salvation ; and if the prison system becomes redemptive; can theology then continue to get the moral approval of mankind for a divine prison which is not educational and redemptive, but wholly without change or end? Thus eschatology has all along been influenced by social causes, while keeping on its own conservative path of tradition. The Jewish people under social and political oppression, and the primitive Church under persecution wept and prayed our eschatology into existence. Our Apocalypse is wet with human tears and must be read that way. Ever since, some sections of eschatology have been vivified, others modified, and some consigned to oblivion through the pressure of social causes. Has not the social consciousness of our age, speaking through the social gospel, also a right to be heard in the shaping of eschatology? Any reformatory force taking hold of eschatology can not expect a fresh start, but must reckon with its tra- ditional contents and its biblical and theological sources. It may clear our path to lay down several propositions about this material coming from the past. I. In everything contributed by the Old Testament we should seek to distinguish what is due to the divine in- spiration of the prophets. We are under no obligation to accept the mythical ideas and cosmic speciulations of the Hebrew people, their limited geography, their primi- tive astronomy, the historical outlook of the book of Daniel, or the Babylonian and Persian ideas which 2i6 a theology for the social gospel flowed into their religious thought. What has authority for us is the ethical and religious light of men who had an immediate consciousness of the living God, and saw him now and hereafter acting for righteousness, for the vindication of the oppressed classes, and for the purg- ing of the social life of the nation. These elements of the Old Testament carry authority because they are in spiritual consensus with the revelation of God in Christ.

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  Swami Anand has now repeated the proposal, and as I have finished the history of Satyagraha in South Africa, I am tempted to undertake the autobiography for Navajivan. The Swami wanted me to write it separately for publication as a book. But I have no spare time. I could only write a chapter week by week. Something has to be written for Navajivan every week. Why should it not be the autobiography? The Swami agreed to the proposal, and here am I hard at work. But a God-fearing friend had his doubts, which he shared with me on my day of silence. ‘What has set you on this adventure?’ he asked. ‘Writing an autobiography is a practice peculiar to the West. I know of nobody in the East having written one, except amongst those who have come under Western influence. And what will you write? Supposing you reject tomorrow the things you hold as principles today, or supposing you revise in the future your plans of today, is it not likely that the men who shape their conduct on the authority of your word, spoken or written, may be misled? Don’t you think it would be better not to write anything like an autobiography, at any rate just yet?’ This argument had some effect on me. But it is not my purpose to attempt a real autobiography. I simply want to tell the story of my numerous experiments with truth, and as my life consists of nothing but those experiments, it is true that the story will take the shape of an autobiography. But I shall not mind, if every page of it speaks only of my experiments. I believe, or at any rate flatter myself with the belief, that a connected account of all these experiments will not be without benefit to the reader. My experiments in the political field are now known, not only in India, but to a certain extent to the ‘civilized’ world. For me, they have not much value; and the title of ‘Mahatma’ that they have won for me has, therefore, even less. Often the title has deeply pained me; and there is not a moment I can recall when it may be said to have tickled me. But I should certainly like to narrate my experiments in the spiritual field which are known only to myself, and from which I have derived such power as I possess for working in the political field. If the experiments are really spiritual, then there can be no room for self-praise. They can only add to my humility. The more I reflect and look back on the past, the more vividly do I feel my limitations. What I want to achieve – what I have been striving and pining to achieve these thirty years – is self-realization, to see God face to face, to attain Moksha[1] . I live and move and have my being in pursuit of this goal.

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  The questioners pinned me to my faith, and one of them the captain, so far as I can recollect said to me: ‘Supposing the whites carry out their threats, how will you stand by your principle of non- violence?’ To which I replied: ‘I hope God will give me the courage and the sense to forgive them and to refrain from bringing them to law. I have no anger against them. I am only sorry for their ignorance and their narrowness. I know that they sincerely believe that what they are doing today is right and proper. I have no reason therefore to be angry with them.’ The questioner smiled, possibly distrustfully. Thus the days dragged on their weary length. When the quarantine would terminate was still uncertain. The Quarantine Officer said that the matter had passed out of his hands and that, as soon as he had orders from the Government, he would permit us to land. At last ultimatums were served on the passengers and me. We were asked to submit, if we would escape with our lives. In our reply the passengers and I both maintained our right to land at Port Natal, and intimated our determination to enter Natal at any risk. At the end of twenty-three days the ships were permitted to enter the harbour, and orders permitting the passengers to land were passed. 59THE TESTSo the ships were brought into the dock and the passengers began to go ashore. But Mr. Escombe had sent word to the captain that, as the whites were highly enraged against me and my life was in danger, my family and I should be advised to land at dusk, when the Port Superintendent Mr. Tatum would escort us home. The captain communicated the message to me. and I agreed to act accordingly. But scarcely half an hour after this, Mr. Laughton came to the captain. He said: ‘I would like to take Mr. Gandhi with me, should he have no objection. As the legal adviser of the Agent Company I tell you that you are not bound to carry out the message you have received from Mr. Escombe.’ After this he came to me and said somewhat to this effect: ‘If you are not afraid, I suggest that Mrs. Gandhi and the children should drive to Mr. Rustomji’s house, whilst you and I follow them on foot. I do not at all like the idea of your entering the city like a thief in the night. I do not think there is any fear of anyone hurting you. Everything is quiet now. The whites have all dispersed. But in any case I am convinced that you ought not to enter the city stealthily.’ I readily agreed. My wife and children drove safely to Mr. Rustomji’s place. With the captain’s permission I went ashore with Mr. Laughton. Mr Rustomji’s house was about two miles from the dock.

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  This I did, not without some hesitation, for I was afraid lest it should be considered discourteous for an inexperienced man, returned home after a long exile, to enter his protest against established practices. But no one seemed to misunderstand my insistence on replying in Gujarati. In fact I was glad to note that everyone seemed reconciled to my protest. The meeting thus emboldened me to think that I should not find it difficult to place my new- fangled notions before my countrymen. After a brief stay in Bombay, full of these preliminary experiences, I went to Poona whither Gokhale had summoned me. 128WITH GOKHALE IN POONAThe moment I reached Bombay Gokhale sent me word that the Governor was desirous of seeing me, and that it might be proper for me to respond be- fore I left for Poona. Accordingly I called on His Excel-lency. After the usual inquiries, he said: ‘I ask one thing of you. I would like you to come and see me whenever you propose to take any steps concerning Government.’ I replied: ‘I can very easily give the promise, inasmuch as it is my rule, as a Satyagrahi, to understand the viewpoint of the party I propose to deal with, and to try to agree with him as far as may be possible. I strictly observed the rule in South Africa and I mean to do the same here.’ Lord Willingdon thanked me and said: ‘You may come to me whenever you like, and you will see that my Government do not wilfully do anything wrong.’ To which I replied: ‘It is that faith which sustains me.’ After this I went to Poona. It is impossible for me to set down all the reminiscences of this precious time. Gokhale and the members of the Servants of India Society overwhelmed me with affection. So far as I recollect, Gokhale had summoned all of them to meet me. I had a frank talk with them all on every sort of subject. Gokhale was very keen that I should join the Society and so was I. But the members felt that, as there was a great difference between my ideals and methods of work and theirs, it might not be proper for me to join the Society. Gokhale believed that, in spite of my insistence on my own principles, I was equally ready and able to tolerate theirs. ‘But,’ he said, ‘the members of the Society have not yet undersrtood your readiness for compromise. They are tenacious of their principles, and quite independent. I am hoping that they will accept you, but if they don’t you will not for a moment think that they are lacking in respect or love for you. They are hesitating to take any risk lest their high regard for you should be jeopardized. But whether you are formally admitted as a member or not, I am going to look upon you as one.’ I informed Gokhale of my intentions.

• From Confessions of a Mask (1958)

  Every hotel had either become a branch office of some government bureau or else been allotted for the detention of foreigners whose countries had now surrendered to the enemy. A hotel . . . a private room . . . a key . . . the curtained windows . . . gentle resistance . . . mutual agreement to begin hostilities . . . Surely then, surely at that time I would be able to do it. Surely normality would burst into flames within me like a divine revelation. Surely I would be reborn as a different person, as a whole man, just as though suddenly released from the spell of some evil spirit. At that instant I would be able to embrace Sonoko without any hesitation, with all my capacities, and to love her truly. All doubts and misgivings would be utterly wiped away and I would be able to say “I love you" from the bottom of my heart. From that day onward I would be able to walk the street during an air raid and shout "This is my sweetheart" at the top of my voice. The romantic personality is pervaded with a subtle mistrust of intellectualism, and this fact is often conducive to that immoral action called daydreaming. Contrary to belief, daydreaming is not an intellectual process but rather an escape from intellectualism. . . . But my dream of the hotel was predestined not to come true. When no room could be found for me at any of the hotels, Sonoko wrote repeatedly urging me to stay with them. I finally agreed. Immediately I was seized with a feeling of relief that resembled exhaustion. No matter how I tried to convince myself that my feeling was one of disappointed resignation, I could not escape the fact that it was nothing more than pure relief. I left for N Village on June the second. By that time everything at the naval arsenal had become so slipshod that any excuse at all was sufficient to obtain leave. The train was dirty and empty. Why is it, I wonder, that excepting that one happy instance all my memories of trains during the war are such miserable ones? As I traveled toward N Village, along with every jolt of the train came the torment of a childish and pathetic obsession: I was determined that I would not leave without kissing Sonoko. My determination, however, was different from that feeling filled with pride which comes when a person struggles to achieve his desire in spite of timidity : I felt as though I were going thieving. I felt like a fainthearted apprentice in crime who was being coerced into becoming a thief by the leader of his gang. My conscience was pricked by the happiness of being loved. Or perhaps I was craving some still more decisive unhappiness.

• From Lady Chatterley's Lover (1928)

  Wrapped up carefully to preserve it from damage and dry-rot was the old family cradle, of rosewood. She had to unwrap it, to look at it. It had a certain charm: she looked at it a long time. "It's a thousand pities it won't be called for," sighed Mrs. Bolton, who was helping. "Though cradles like that are out of date nowadays." "It might be called for. I might have a child," said Connie casually, as if saying she might have a new hat. "You mean if anything happened to Sir Clifford!" stammered Mrs. Bolton. "No! I mean as things are. It's only muscular paralysis with Sir Clifford--it doesn't affect _him_," said Connie, lying as naturally as breathing. Clifford had put the idea into her head. He had said: "Of course _I_ may have a child yet. I'm not really mutilated at all. The potency may easily come back, even if the muscles of the hips and legs are paralysed. And then the seed may be transferred." He really felt, when he had his periods of energy and worked so hard at the question of the mines, as if his sexual potency were returning. Connie had looked at him in terror. But she was quick-witted enough to use his suggestion for her own preservation. For she would have a child if she could: but not his. Mrs. Bolton was for a moment breathless, flabbergasted. Then she didn't believe it: she saw in it a ruse. Yet doctors could do such things nowadays. They might sort of graft seed. "Well my Lady, I only hope and pray you may. It would be lovely for you: and for everybody. My word, a child in Wragby, what a difference it would make!" "Wouldn't it!" said Connie. And she chose three R. A. pictures of sixty years ago, to send to the Duchess of Shortlands for the lady's next charitable bazaar. She was called "The bazaar duchess," and she always asked all the county to send things for her to sell. She would be delighted with three framed R. A.'s. She might even call, on the strength of them. How furious Clifford was when she called! But oh my dear! Mrs. Bolton was thinking to herself. Is it Oliver Mellors' child you're preparing us for? Oh my dear, that _would_ be a Tevershall baby in the Wragby cradle, my word! Wouldn't shame it, neither!

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  I could see that there was a regular stream of visitors there. And they were all people acquainted with him. His paper had no lack of copies to discuss, and South Africa was hardly known at that time. However serious a grievance may be in the eyes of the man who suffers from it, he will be but one of the numerous people invading the editor’s office, each with a grievance of his own. How is the editor to meet them all? Moreover, the aggrieved party imagines that the editor is a power in the land. Only he knows that his power can hardly travel beyond the threshold of his office. But I was not discouraged. I kept on seeing editors of other papers. As usual I met the Anglo-Indian editors also. The Stateman and The Englishman realized the importance of the question. I gave them long interviews, and they published them in full. Mr. Saunders, editor of The Englishman, claimed me as his own. He placed his office and paper at my disposal. He even allowed me the liberty of making whatever changes I liked in the leading article he had written on the situation, the proof of which he sent me in advance. It is no exaggeration to say that a friendship grew up between us. He promised to render me all the help he could, carried out the promise to the letter, and kept on his correspondence with me until the time when he was seriously ill. Throughout my life I have had the privilege of many such friendships, which have sprung up quite unexpectedly. What Mr. Saunders liked in me was my freedom from exaggeration and my devotion to truth. He subjected me to a searching cross-examination before he began to sympathize with my cause, and he saw that I had spared neither will nor pains to place before him an impartial statement of the case even of the white man in South Africa and also to appreciate it. My experience has shown me that we win justice quickest by rendering justice to the other party. The unexpected help of Mr. Saunders had begun to encourage me to think that I might succeed after all in holding a public meeting in Calcutta, when I received the following cable from Durban: ‘Parliament opens January. Return soon.’ So I addressed a letter to the press, in which I explained why I had to leave Calcutta so abruptly, and set off for Bombay. Before starting I wired to the Bombay agent of Dada Abdulla & Co, to arrange for my passage by the first possible boat to South Africa. Dada Abdulla had just then purchased the steamship Courland and insisted on my travelling on that boat, offering to take me and my family free of charge.

• From The Story of My Experiments with Truth (An Autobiography) (1927)

  The moment we can increase our production sufficiently, and improve its quality to the necessary extent, the import of foreign cloth will automatically cease. extent, the import of foreign cloth will automatically cease. My advice to you, therefore, is not to carry on your agitation on its present lines, but to turn your attention to the erection of fresh mills. What we need is not propaganda to inflate demand for our goods, but greater production.’ ‘Then, surely, you will bless my effort, if I am laready engaged in that very thing,’ I asked. ‘How can that be ?’ he exclaimed, a bit puzzled, ‘but may be, you are thinking of promoting the establishment of new mills, in which case you certainly deserve to be congratulated.’ ‘ I am not doing exactly that,’ I explained, ‘but I am engaged in the revival of the spinning wheel.’ ‘What is that ?’ he asked, feeling still more at sea. I told him all about the spinning wheel, and the story of my long quest after it, and added, ‘I am entirely of your opinion; it is no use my becoming virtually an agent for the mils. That would do more harm than good to the country. Our mills will not be in want of custom for a long time to come. My work should be, and therefore is, to organize the production of handspun cloth, and to find means for the disposal of the Khadi thus produced. I am, therefore, concentrating my attention on the production of Khadi. I swear by this form of Swadeshi, because through it I can provide work to the semi- starved, semi-employed women of India. My idea is to get these women to spin yarn, and to clothe the people of India with Khadi woven out of it. I do not know how far this movement is going to succeed, at present it is only in the incipient stage. But i have full faith in it. At any rate it can do no harm. On the contrary to the extent that it can add to the cloth production of the country, he it ever so small, it will represent so much solid gain. You will thus perceive that my movement is free from the evils mentioned by you.’ He replied, ‘If you have additional production in view in organizing your movement, I have nothing to say against it. Whether the spinning wheel can make headway in this age of power machinery is another question. But I for one wish you every success. 168ITS RISING TIDEI must not devote any more chapters here to a description of the further progress of Khadi. It would be out- side the scope of these chapters to give a history of my various activities after they came before the public eye, and I must not attempt it, if only because to do so would require a treatise on the subject.

• From Enchanted: Erotic Bedtime Stories for Women (Erotic Fiction) (2006)

  Accordingly the girl tossed the magic feather out in front of her, which was immediately picked up by a strong wind that came from the west. Following the magic feather, she now made much better time and quickly found herself at the doorstep of the east wind. Her journey was far from over however; for the east wind knew not the location of the castle that lay east of the sun and west of the moon. So he took her to his brother, the west wind, who took her to see the south wind, until finally it was determined that the north wind was the only one who could help her after all. And so, after many days and nights of travel and much hardship, she hopped on the wings of the north wind and was on her way to the castle that lay east of the sun and west of the moon. When the North Wind at last dropped her at the entrance of the long-searched-for castle, she was a frightful sight and, try as she might, she could not gain entrance there. Frustrated, she sat under a large window to think of what she could try next. Unconsciously, she began to play with the golden apple that was given to her by the first old woman on the roadside. She repeatedly tossed the apple into the air, catching it as it came down. Now the prince’s evil stepmother caught sight of her playing with the golden apple from her window high above. The greedy woman instantly resolved to have the rare treasure and offered the girl anything she wished in exchange for it. “I wish to see my true love, the prince,” announced the girl boldly. The prince’s stepmother was taken aback by this audacious reply but allowed the girl inside so that she might ultimately find a way to get the apple from her. “If indeed you are the true love of my stepson, the prince,” began his crafty caretaker, “then you could no doubt pick him from one hundred men.” “Of course,” replied the girl. “Well then, in that case, I shall grant you an opportunity to pick your true love from among one hundred men, in exchange for that golden apple.” “Gladly,” agreed the girl, holding out the apple, but then as an afterthought, she added, “of course, I will also need a bath and a new dress.” The stepmother agreed to her conditions with a wicked laugh, snatching the apple from her, and then quickly ringing a bell to summon a servant. Dismissing the girl to the care of the servant, she wandered off to gloat over her treasure. The prince’s true love was bathed in scented water and then given a beautiful golden gown to wear. Remembering, suddenly, the words of the second old woman by the roadside, she swept her hair up in the enchanted hair comb.