(4) That the revolutionary movement received a substantial impetus by the failure of constitutional agitation for the reversal of the policy that decided on partitioning Bengal into two divisions. This failure led to two different kinds of agitation, open and secret: (_a_) open economic defiance by _Swadeshi_ and boycott--_Swadeshi_ was the affirmative and boycott the negative form of the same movement. _Swadeshi_ enjoined the use of country made articles; boycott was directed against English imports, (_b_) open propaganda by a more outspoken and in some instances violent press, (_c_) open control of educational agencies by means of national institutions, (_d_) open stimulus to physical education and physical culture, (_e_) nationalistic interpretation of religious dogma and forms (open), (_f_) organization of secret societies for more violent propaganda, for learning and teaching the use of firearms, for the manufacture of bombs, for illicit purchase and stealing of firearms, for assassination and murder, (_g_) secret attempts to tamper with the army, (_h_) conspiracies for terroristic purposes and for obtaining sinews of war by theft, robbery and extortion. The following two extracts which the committee has taken from one of the publications of the revolutionary party called _Mukti Kon Pathe_ (what is the path of salvation) will explain clauses (_f_) and (_g_) and (_h_). "The book further points out that not much muscle was required to shoot Europeans, that arms could be procured by grim determination, and that weapons could be prepared silently in some secret place. Indians could be sent to foreign countries to learn the art of making weapons. The assistance of Indian soldiers must be obtained. They must be made to understand the misery and wretchedness of the country. The heroism of Sivaji must be remembered. As long as revolutionary work remained in its infancy, expenses could be met by subscriptions. But as work advanced, money must be extracted from society by the application of force. If the revolution is being brought about for the welfare of society, then it is perfectly just to collect money from society for that purpose. It is admitted that theft and dacoity are crimes because they violate the principle of good society. But the political dacoit is aiming at the good of society, "so no sin but rather virtue attaches to the destruction of this small good for the sake of some higher good. Therefore if revolutionaries extort money from the miserly or luxurious members of society by the application of force, their conduct is perfectly just."