learning of our forefathers that will make them free men once more." Not that he would exclude all Western literature--Ruskin, for instance, he would always welcome with both hands--nor Western science so long as it was applied to spiritual and not to materialistic purposes, nor even English teachers, if they would become Indianised and were reborn of the spirit of India. Indeed, what he had looked for, and looked in vain for, in the rulers of India was "a change of hearts" by which they too might be reborn of the spirit of India. He hated no one, for that would be a negation of the great principle of _Ahimsa_, on which he expatiated with immense earnestness. As I watched the slight ascetic frame and mobile features of the Hindu dreamer in his plain garment of white home-spun, and, beside him, one of his chief Mahomedan allies, Shaukat Ali, with his great burly figure and heavy jowl and somewhat truculent manner and his opulent robes embroidered with the Turkish crescent, I wondered how far Mr. Gandhi had succeeded in converting his Mahomedan friend to the principle of _Ahimsa_. Perhaps Mr. Gandhi guessed what was passing in my mind when I asked him how the fundamental antagonism between the Hindu and the Mahomedan outlook upon life was to be permanently overcome even if the common cause held Hindus and Mahomedans together in the struggle for _Swaraj_. He pointed at once to his "brother" Shaukat as a living proof of the "change of hearts" that had already taken place in the two communities. "Has any cloud ever arisen between my brother Shaukat and myself during the months that we have now lived and worked together? Yet he is a staunch Mahomedan and I a devout Hindu. He is a meat-eater and I a vegetarian. He believes in the sword, I condemn all violence. But what do such differences matter between two men in both of whom the heart of India beats in unison?" I turned thereupon to Mr. Shaukat Ali and asked him whether he would explain to me the application to India under _Swaraj_ of the Mahomedan doctrine that the world is divided into two parts, one the "world of Islam" under Mahomedan rule, and the other "the world of war," in which infidels may rule for a time but will sooner or later be reduced to subjection by the sword of Islam. To which of these worlds would Mahomedans reckon India to belong when she obtained _Swaraj_? Mr. Shaukat Ali evaded the question by assuring me with much unction that he could not conceive the possibility of the Hindus doing any wrong to Islam, but, if the unthinkable happened, Mahomedans, he quickly added, would know how to redress their wrongs, for they could never renounce their belief in the sword, and it was indeed because Turkey is the sword of Islam that they could not see her perish or the Khalifate depart from her.