{"id":343,"date":"2013-07-13T01:27:26","date_gmt":"2013-07-13T01:27:26","guid":{"rendered":"http:\/\/localhost\/?p=343"},"modified":"2013-07-13T01:27:26","modified_gmt":"2013-07-13T01:27:26","slug":"107-the-life-of-nationalism-vol-01-bande-mataram-volume-01","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/01-bande-mataram-volume-01\/107-the-life-of-nationalism-vol-01-bande-mataram-volume-01","title":{"rendered":"-107_The Life of Nationalism.htm"},"content":{"rendered":"\n\n
\n

\nThe Life of Nationalism<\/b><\/font><\/p>\n

 <\/p>\n

\n
\n <\/font><\/b>          
\n<\/font>
\nF<\/font>OR<\/font><\/b> <\/span>all great movements, for all ideas
\nthat have a destiny before them, there are four seasons of life-development.
\nThere is first a season of secret or quasi-secret growth when the world knows
\nnothing of this momentous birth which time has engendered, when the peoples of
\nthe earth persist in the old order of things with the settled conviction that
\nthat order has yet many centuries of life before it, when Krishna is growing
\nfrom infancy to youth in Gokul among the obscure and the despised and the weak
\nones of the earth and Kamsa knows not his enemy and, however he may be troubled
\nby vague apprehensions and old prophecies and new presentiments, yet on the
\nwhole comforts himself with the thought of his great and invincible power and
\nhis mighty allies, and by long impunity has almost come to think himself
\nimmortal. Then there comes the leaping of the great name to light, the sudden
\ncoming from Gokul to Mathura, the amazement, alarm and fury of the doomed powers
\nand greatnesses, the delight of the oppressed who waited for a deliverer, the
\nguile and violence of the tyrant and his frantic attempts to reverse the decrees
\nof fate and slay the young deity, \u2014 as if that godhead could pass from the world
\nwith its work undone. This is the second period of emergence, of the struggle of
\nthe idea to live, of furious persecution, of miraculous persistence and
\nsurvival, when the old world looks with alarm and horror on this new and
\nportentous force, and in the midst of wild worship and enthusiasm, of fierce
\nhatred and frantic persecution, of bitter denunciation and angry disparagement,
\nassisted by its friends, still better assisted by its foes, the new idea, fed
\nwith the blood of its children, thriving on torture, magnified by martyrdom,
\naggrandised by defeat, increases and lifts its head higher and higher into the
\nheavens and spreads its arms wider and wider to embrace the earth until the
\nworld is full of its indomitable presence and loud with the clamour of its
\nmillion voices and powers and dominations are crushed between its fingers, or<\/font><\/p>\n

\n <\/p>\n

\nPage-595<\/font><\/p>\n

\n

\nhasten to make peace and compromise with
\nit that they may be allowed to live. That is its third period, the season of
\ntriumph when the tyrant meets face to face the man of his own blood and sprung
\nfrom the seed of his own fostering who is to destroy him, and in the moment when
\nhe thinks to slay his enemy feels the grasp of the avenger on his hair and the
\nsword of doom in his heart. Last is the season of rule and fulfilment, the life
\nof Krishna at Dwaraka, when the victorious idea lives out its potent and
\nunhindered existence, works its will with a world which has become in its
\nhands as clay in the hands of the potter, creates what it has to create, teaches
\nwhat it has to teach, until its own time comes and with the arrow of Age, the
\nhunter, in its heel, it gives up its body and returns to the great source of all
\npower and energy from which it came.<\/font><\/p>\n

\n            But in its second period, the
\nseason of ordeal and persecution, only the children of grace for whom the gospel
\nis preached are able to see that vision of its glory. The world admires and
\nhates and doubts, but will not believe. The enemies of the idea have sworn to
\ngive it short shrift. They promulgate an ordinance to the effect that it shall
\nnot dare to live, and pass a law that it shall be dumb on pain of imprisonment
\nand death, and add a bye-law that whoever has power and authority in any part of
\nthe land shall seek out the first-born and the young children of the idea and
\nput them to the sword. As in the early days of the Christian Church, so always
\nzealous persecutors carryon an inquisition in house and school and market to
\nknow who favour the new doctrine; they "breathe out threatenings and slaughters
\nagainst the disciples of the Lord" and "make havoc of the Church entering into
\nevery house and, haling men and women, commit them to prison". The instruments
\nof death are furbished up, the rack and thumb-screw and old engines of torture
\nwhich had been rusting in the lumber-room of the past are brought out, and the
\ngallows is made ready and the scaffold raised. Even of the nation to which the
\ngospel is preached, the rich men and the high-priests and Pundits and people of
\nweight and authority receive its doctrine with anger, fear and contempt; \u2014
\nanger, because it threatens their position of comfortable authority amongst men;
\nfear, because they see it grow with an inexplicable<\/font><\/p>\n

\n <\/p>\n

\nPage-596<\/font><\/p>\n

\n

\nportentious rapidity and know that its
\nadvent means a time of upheaval, turmoil and bloodshed very disturbing to the
\ndigestions, property and peace of mind of the wealthy and "enlightened few";
\ncontempt, because its enthusiasms are unintelligible to their worldly wisdom,
\nits gigantic promises incredible to their cautious scepticism and its inspired
\nteachings an offence and a scandal to their narrow systems of expediency and
\npedantic wisdom of the schools. They condemn it, therefore, as a violent and
\npernicious madness, belittle it as a troublesome but insignificant sect, get
\ntheir learned men to argue it or their jesters to ridicule it out of existence,
\nor even accuse its apostles before the tribunal of alien rulers, Pontius Pilate,
\na Felix or a Festus, as "pestilent fellows and movers of sedition throughout the
\nnation". But in spite of all and largely because of all the persecution,
\ndenunciation and disparagement, the idea gathers strength and increases; there
\nare strange and great conversions, baptisms <\/span><\/font>
\nof
\nwhole multitudes and eager embracings of martyrdom, and the<\/font> <\/span>reasonings of
\nthe wise and learned are no more heeded and the prisons of the ruler overflow to
\nno purpose and the gallows bears its ghastly burden fruitlessly and the sword of
\nthe powerful drips blood in vain. For the idea is God’s deputy, and life and
\ndeath, victory and defeat, joy and suffering have become its servants and cannot
\nhelp ministering to its divine purpose.<\/font><\/p>\n

\n            The idea of Indian Nationalism
\nis in the second season of its life history. The Moderate legend of its origin
\nis that it was the child of Lord Curzon begotten upon despair and brought safely
\nto birth by the skilful midwifery of Sir Bampfylde. Nationalism was never a
\ngospel of despair nor did it owe its birth to oppression. It is no true account
\nof it to say that because Lord Curzon favoured reaction, a section of the
\nCongress Party lost faith in England and turned Extremist, and it is vain
\npolitical trickery to tell the bureaucrats in their councils that it was their
\nfrown which created Extremism and the renewal of their smiles will kill it. The
\nfixed illusion of these moderate gospellers is that the national life of India
\nis merely a fluid mirror reflecting the moods of the bureaucracy, sunny and
\nserene when they are in a good humour and stormy and troubled when they are out
\nof temper, that it can have no independent existence, no self-determined<\/font><\/p>\n

\n <\/p>\n

\nPage-597<\/font><\/p>\n

\n

\ncharacter of its own which the favour of
\nthe bureaucracy cannot influence and its anger cannot disturb. But Nationalism
\nwas not born of persecution and cannot be killed by the cessation of
\npersecution. Long before the advent of Curzonism and Fullerism, while the
\nCongress was beslavering the present absolutist bureaucracy with fulsome praise
\nas a good and beneficent government marred by a few serious defects, while it
\nwas singing hymns of loyalty and descanting on the blessings of British rule,
\nNationalism was already born and a slowly-growing force. It was not born and did
\nnot grow in the Congress Pandal, nor in the Bombay Presidency Association, nor
\nin the councils of the wise economists and learned reformers, nor in the brains
\nof the Mehtas and Gokhales, nor in the tongues of the Surendranaths and
\nLalmohuns, nor under the hat and coat of the denationalised ape of English
\nspeech and manners. It was born like Krishna in the prison-house, in the hearts
\nof men to whom India under the good and beneficent government of absolutism
\nseemed an intolerable dungeon, to whom the blessings of an alien despotic rule
\nwere hardly more acceptable than the plagues of Egypt, who regarded the comfort,
\nsafety and ease of the Pax Britannica, \u2014 an ease and safety not earned by our
\nown efforts and vigilance but purchased by the slow loss of every element of
\nmanhood and every field of independent activity among us, — as more fatal to the
\nlife of the people than the poosta <\/i>of the Moguls, with whom a few seats
\nin the Council or on the Bench and right of entry into the Civil Service and a
\nfree Press and platform could not weigh against the starvation of the
\nrack-rented millions, the drain of our life-blood, the atrophy of our energies
\nand the disintegration of our national character and ideals; who looked beyond
\nthe temporary ease and opportunities of a few merchants, clerks and successful
\nprofessional men to the lasting pauperism and degradation of a great and ancient
\npeople. And Nationalism grew as Krishna grew who ripened to strength and
\nknowledge, not in the courts of princes and the schools of the Brahmins but in
\nthe obscure and despised homes of the poor and ignorant. In the cave of the Sannyasin, under the garb of the Fakir, in the hearts of young men and boys many
\nof whom could not speak a word of English but all could work and dare and
\nsacrifice for the<\/font><\/p>\n

\n <\/p>\n

\nPage-598<\/font><\/p>\n

\n

\nMother, in the life of men of education
\nand parts who had received the mantra <\/i>and put from them the desire of
\nwealth and honours to teach and labour so that the good religion might spread,
\nthere Nationalism grew slowly to its strength, unheeded and unnoticed, until in
\nits good time it came to Bengal, the destined place of its self-manifestation
\nand for three years, unheeded and unnoticed, spread over the country, gathering
\nin every place the few who were capable of the vision and waiting for the time
\nthat would surely come when oppression would begin in earnest and the people
\nlook round them for some way of deliverance.<\/font><\/p>\n

\n            For, that an absolute rule
\nwill one day begin to coerce and trample on the subject population is an
\ninevitable law of nature which none can escape. The master with full power of
\nlife and death over his servant can only be gracious so long as he is either
\nafraid of his slave or else sure that the slave will continue willing, obedient
\nand humble in his servitude and not transgress the limits of the freedom allowed
\nhim by his master. But if the serf begins to assert himself, to insist on the
\nindulgence conceded to him as on a right, to rebel against occasional
\nharshnesses, to wag his tongue with too insolent a licence and disobey
\nimperative orders, then it is not in human nature for the master to refrain from
\ncalling for the scourge and the fetters. And if the slave resists the
\napplication of the scourge and the imposition of the fetters, it becomes a
\nmatter of life and death for the master to enforce his orders and put down the
\nmutiny. Oppression was therefore inevitable, and oppression was necessary that
\nthe people as a whole might be disposed to accept Nationalism, but Nationalism
\nwas not born of oppression. The oppressions and slaughters committed by Kamsa
\nupon the Yadavas did not give birth to Krishna but they were needed that the
\npeople of Mathura might look for the deliverer and accept him when he came. To
\nhope that conciliation will kill Nationalism is to mistake entirely the birth,
\nnature and workings of the new force, nor will either the debating skill of Mr.
\nGokhale nor all Dr. Ghose’s army of literary quotations and allusions convince
\nEnglishmen that any such hope can be admitted for a moment. For Englishmen are
\npolitical animals with centuries of political experience in their blood, and
\nthough they possess little logic and less wisdom, yet in<\/font><\/p>\n

\n <\/p>\n

\nPage-599<\/font><\/p>\n

\n

\nsuch matters they have an instinct which
\nis often surer than reason or logic. They know that what is belittled as
\nExtremism is really Nationalism and Nationalism has never been killed by
\nconciliation; concessions it will only take as new weapons in its fight for
\ncomplete victory and unabridged dominion. We desire our countrymen on their side
\nto cultivate a corresponding instinct and cherish an invincible faith. There are
\nsome who fear that conciliation or policy may unstring the new movement and
\nothers who fear that persecution may crush it. Let them have a robuster faith in
\nthe destinies of their race. As neither the milk of Putana nor the hoofs of the
\ndemon could destroy the infant Krishna, so neither Riponism nor Poona
\nprosecutions could check the growth of Nationalism while yet it was an
\nindistinct force; and as neither Kamsa’s wiles nor his visakany<\/i><\/font>ā<\/font>s <\/font>
\n<\/i>
\nnor his mad elephants nor his wrestlers could kill Krishna revealed in
\nMathura, so neither a revival of Riponism nor the poison of discord sown by
\nbureaucratic allurements, nor Fullerism plus hooliganism, nor prosecution under
\ncover of legal statutes can slay Nationalism now that it has entered the arena.
\nNationalism is an avat<\/i><\/font>ā<\/font>ra <\/font> <\/i>
\nand cannot
\nbe slain. Nationalism is a divinely appointed sakti <\/i>of the Eternal and
\nmust do its God-given work before it returns to the bosom of the Universal
\nEnergy from which it came.<\/font><\/span><\/p>\n


\nBande Mataram<\/i>,
\n<\/i>
\n<\/font>November 16, 1907<\/font><\/p>\n

 <\/span><\/p>\n

\n
\nBY THE WAY <\/b><\/font><\/a><\/h1>\n

In Praise of Honest John<\/font><\/h1>\n

\nMr. John Morley is a very great man, a
\nvery remarkable and exceptional man. I have been reading his Arbroath speech
\nagain and my admiration for him has risen to such a boiling point that I am at
\nlast obliged to let it bubble over into the columns of the Bande Mataram<\/i>. <\/i>
\nMr. Morley rises above the ordinary ruck of mortals in three very important
\nrespects; first, he is a literary man; secondly, he is a philosopher; thirdly,
\nhe is a politician. This would not matter much if he kept his literature,
\npolitics and philosophy apart in fairly watertight compartments; but he<\/font><\/p>\n

\n <\/p>\n

\nPage-600<\/font><\/p>\n

\n

\ndoesn’t. He has not only doubled his
\nparts, he has trebled them; he is not merely a literary philosopher and
\nphilosophic litt\u00e9rateur, he is a literary philosopher-politician. Now this is a
\nsuperlative combination; God cannot better it and the devil does not want to.
\nFor if an ordinary man steals, he steals and there are no more bones made about
\nit; he gets caught and is sent to prison, or he is not caught and goes on his
\nway rejoicing. In either case the matter is a simple one without any artistic
\npossibilities. But if a literary philosopher steals, he steals on the basis of
\nthe great and eternal verities and in the choicest English.<\/font><\/p>\n

 \n<\/p>\n

\n*<\/p>\n

 <\/p>\n


\n             <\/span>And so all along the
\nline. An ordinary man may be illogical and silly and everybody realises that he
\nis illogical and silly; but the literary man when he goes about the same
\nbusiness will be brilliantly foolish and convincingly illogical, while the
\nphilosopher will be logically illogical and talk nonsense according to the
\nstrictest rules of philosophical reasoning. An ordinary man may turn his back on
\nhis principles and he will be called a turn-coat or he may break all the
\ncommandments and he will be punished by the law and society, \u2014 unless of course
\nhe is an American millionaire or a member of the ruling race in India; \u2014 but the
\nliterary philosopher will reconcile his principles with his conduct by an appeal
\nto a fur-coat or a syllogism from a pair of jackboots; he will abrogate all
\nthe commandments on the strength of a Solar Topee. A politician again will lie
\nand people will take it as a matter of course, especially if he is in office,
\nbut a literary philosopher-politician will easily prove to you that when he is
\nmost a liar, then he is most truthful and when he is juggling most cynically
\nwith truth and principle, then he most deserves the name of Honest John; and he
\nwill do it in such well-turned periods that one must indeed have a very bad ear
\nfor the rhythm of a sentence before one can quarrel with its logic. Oh yes, a
\nliterary philosopher-politician is the choicest work of God,
\n\u2014<\/span> when he is not the most effective
\ninstrument in the hands of the Prince of Darkness. For the Prince of Darkness is
\nnot only a gentleman as Shakespeare discovered, but a gentleman of artistic
\nperceptions<\/font><\/p>\n

\n <\/p>\n

\nPage-601<\/font><\/p>\n

\n

\nwho knows a fine and carefully-worked tool
\nwhen he sees it and loves to handle it with the best dexterity and grace of
\nwhich he is capable.<\/font><\/p>\n

 \n<\/p>\n

\n*<\/p>\n

 <\/p>\n


\n           <\/span> Of course it is not his
\nspeeches alone for which I admire John Morley. I admire him for what he has done
\nalmost as much as for the way in which he has done it. He is not so great a man
\nas his master Gladstone who was the biggest opportunist and most adroit
\npolitical gambler democracy has yet engendered and yet persuaded himself and the
\nworld that he was an enthusiast and a man of high religious principle. But
\nGladstone was a genius and his old henchman is only a man of talent. Still Mr.
\nMorley has done the best of which he is capable and that is not a poor best. He
\nhas served the devil in the name of God with signal success on two occasions.
\nThe first was when he championed the cause of the financiers in Egypt, the men
\nwho gamble with the destinies of nations, who make money out of the groans of
\nthe people and coin into gold the blood of patriots and the tears of widows and
\norphans, \u2014 when abusing his influence as a journalist, he lied to the British
\npublic about Arabi and urged on Gladstone to crush the movement of democratic
\nand humanitarian Nationalism in Egypt, the movement in which all that is noble,
\nhumane and gracious in Islam sought fulfilment and a small field on earth for
\nthe fine flowering of a new Mahomedan civilisation. The second is now when he is
\ntrying in the sordid interests of British capital to crush the resurgent life of
\nIndia and baffle the attempt of the children of Vedanta to recover their own
\ncountry for the development of a revivified Indian civilisation. The two foulest
\ncrimes against the future of humanity of which any statesman in recent times
\ncould possibly have been guilty, have been engineered under the name and by the
\nadvocacy of honest John Morley. Truly, Satan knows his own and sees to it that
\nthey do not do their great work negligently.<\/font><\/p>\n

 <\/p>\n

\n*<\/p>\n

 <\/p>\n

\n             Mr. Morley is a great bookman, a great
\ndemocrat, a great<\/font><\/p>\n

\n <\/p>\n

\nPage-602<\/font><\/p>\n

\n

\nexponent of principles. No man better
\nfitted than he to prove that when the noblest human movements are being
\nsuppressed by imprisonment and the sword, it is done in the interests of
\nhumanity; that when a people struggling to live is trampled down by repression,
\npushed back by the use of the Goorkha and the hooligan, the prison walls and the
\nwhipping-post into the hell of misery, famine and starvation, the black pit of
\ninsult, ignominy and bonds from which it had dared to hope for an escape, the
\nmotive of the oppressor finds its root in a very agony of conscientiousness and
\nit is with a sobbing and bleeding heart that he presses his heel on the people’s
\nthroat for their own good; that the ruthless exploitation and starvation of a
\ncountry by foreign leeches is one of the best services that can be done to
\nmankind, the international crimes of the great captains of finance a supreme
\nwork of civilisation and the brutal and selfish immolation of nations to Mammon
\nan acceptable offering on the altar of the indwelling God in humanity. But these
\nthings have been done and said before; they are the usual blasphemous cant of
\nnineteenth century devil-worship formulated when Commerce began to take the
\nplace once nominally allowed to Christ and the Ledger became Europe’s Bible. Mr.
\nMorley does it with more authority than others, but his own particular and
\noriginal faculty lies in the direction I indicated when drawing the distinction
\nbetween the ordinary man and the extraordinary Morley. What he has done has been
\nafter all on the initiative of others; what he has said about it is his own, and
\nnothing more his own than the admirably brilliant and inconsequential phrases in
\nwhich he has justified wickedness to an admiring nation.<\/font><\/p>\n

 <\/p>\n

\n*<\/p>\n

 \n<\/p>\n


\n           <\/span> Man has been defined
\nsometimes as a political animal and sometimes as a reasoning animal, but he has
\nbecome still more pre-eminently a literary animal. He is a political animal who
\nhas always made a triumphant mess of politics, a reasoning animal whose
\ncontinual occupation it is to make a system out of his blunders, a literary
\nanimal who is always the slave of a phrase and not the least so when the phrase
\nmeans nothing. The<\/font><\/p>\n

\n <\/p>\n

\nPage-603<\/font><\/p>\n

\n

\npower of the phrase on humanity has never
\nbeen sufficiently considered. The phrase is in the nostrils of the vast unruly
\nmass of mankind like the ring in the nose of a camel. It can be led by the
\nphrase-maker wherever he wishes to lead it. And the only distinction between the
\nsage and the sophist is that the phrases of the sage mean something while the
\nphrases of the sophist only seem to mean something. Now Mr. Morley is an adept
\nin the making of phrases which seem to mean something.<\/font><\/p>\n

 \n<\/p>\n

*<\/p>\n

 <\/p>\n


\n           <\/span> Take for instance his
\nphrase "The anchor holds." Mr. Morley complains that he who has served
\nLiberalism so long and so well, is not allowed to be illiberal when he likes,
\nthat when he amuses himself with a little reaction he is charged with deserting
\nhis principles! "It is true, gentlemen," says Mr. Morley, "that I am doing
\nthings which are neither liberal nor democratic; but, then, my anchor holds.
\nYes, gentlemen, I dare to believe that my anchor holds." So might a clergyman
\ndetected in immorality explain himself to his parishioners, "It is true I have
\npreached all my life continence and chastity, yet been found in very awkward
\ncircumstances; but what then? My anchor holds. Yes, dear brethren in Christ, I
\ndare to believe that my anchor holds." So might Robespierre have justified
\nhimself for the Reign of Terror, "It is true, Frenchmen, that I have always
\ncondemned capital punishment as itself a crime, yet am judicially massacring my
\ncountrymen without pause or pity; but my anchor holds. Yes, citizens, I dare to
\nbelieve that my anchor holds." So argues Mr. Morley and all England applauds in
\na thousand newspapers and acquits him of political sin.<\/font><\/p>\n

\n            But of course Mr. Morley’s
\ncrowning mercy is the phrase about the fur-coat. It is true that the simile
\nabout the coat is not new in the English language; for a man who abandons his
\nprinciples has always been said to turn his coat; but never has that
\nprofitable manoeuvre been justified in so excellently literary and philosophical
\na fashion before. Mr. Morley has given us the philosophy of the turn-coat.
\n"Principles," he has said in effect, "are not a light by which you can guide
\nyour steps in all circum-<\/font><\/p>\n

\n <\/p>\n

\nPage-604<\/font><\/p>\n

\n

\nstances, but a coat which is worn for
\ncomfort and convenience. In Canada, which is cold, you have to wear a fur-coat,
\nthere is no help for it; in Egypt, which is hot, you can change it for thin
\nalpaca; in India, where it is very hot indeed, you need not wear a coat at all;
\nthe natives of the country did not before we came and we should not encourage
\nthem to go in for such an uncomfortable luxury. It is just so with principles,
\ndemocratic and other." The reasoning is excellent and of a very wide
\napplication. For instance, it may be wrong in England to convict a political
\nopponent for political reasons of an offence of which you know him to be
\ninnocent and on evidence you know to be false, or to sentence a man to be hanged
\nfor a murder which you are quite aware somebody else committed, or to disregard
\nthe plainest evidence and allow a bestial ravisher to go free because he happens
\nto be a dog with a white skin, but it is absurd to suppose that such principles
\ncan keep in the heat of the Indian sun. It is difficult to know what inequity
\nreasoning of this sort would not cover." I thoroughly believe in the Ten
\nCommandments," Caesar Borgia might have said in his full career of political
\npoisonings and strangulations, \u201cbut they may do very well in one country and age
\nwithout applying at all to another. They suited Palestine, but mediaeval Italy
\nis not Palestine. Principles are a matter of chronology and climate, and it
\nwould be highly unphilosophical and unpractical of me to be guided by them as if
\nI were Christ or Moses. So I shall go on poisoning and strangling for the good
\nof myself and Italy and leave \u2018impatient idealists\u2019 to their irresponsible
\nchatter. Still I am a Christian and the nephew of a Pope, so my anchor holds,
\nyes, my anchor holds.\u201d<\/font><\/p>\n

 \n<\/p>\n

*<\/p>\n

 <\/p>\n

\n           Mr. Morley’s fur-coat is one of the most
\ncomprehensive garments ever discovered. All the tribe of high-aiming tyrants and
\npatriotic pirates and able political scoundrels and intelligent turn-coats that
\nthe world has produced, he gathers together and covers up their sins and keeps
\nthem snug and comforted against the cold blasts of censure blowing from a too
\nlogical and narrow-minded<\/font><\/p>\n

\n <\/p>\n

\nPage-605<\/font><\/p>\n

\n

\nworld, all in the shelter of a single
\nfur-coat. And the British conscience too, that wondrous production of a humorous
\nCreator, seeking justification of the career of cynical violence its
\nrepresentatives have entered on in India, rejoices in Mr. Morley’s fur-coat and
\nsnuggles with a contented chuckle into its ample folds. Am I wrong in saying
\nthat Honest John is a wonder-worker of the mightiest and that Aaron’s magic rod
\nwas a Brummagem fraud compared with Mr. Morley’s phrases? Vivat <\/i>John
\nMorley!<\/font><\/span><\/p>\n


\nBande Mataram<\/i>,
\n<\/i>
\n<\/font>November 18, 1907<\/font><\/p>\n

\n <\/p>\n

\nPage-606<\/font><\/p>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

The Life of Nationalism               FOR all great movements, for all ideas that have a destiny before them, there are four seasons of life-development….<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[],"class_list":["post-343","post","type-post","status-publish","format-standard","hentry","category-01-bande-mataram-volume-01","wpcat-8-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/343","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=343"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/343\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=343"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=343"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=343"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}