In the year of 1948, Jean Monnet asked the question, whether the community he wanted to create should end in itself, or would it be in a process of constant change and development. In the year of 2018 and the world around us, the question is whether the EU will keep moving in the direction of freedom, in the direction of tranquility, or will its people give up socio-political progress, their ascendants only dreamt about.
There was an age, where Europe was little more than a slogan from 1815 until 1945, there was a golden age in which Europe began to emerge as a project between 1950’s-1990’s, there was a third phase in which union intensified from the weakened states to the economic boomers during 2000’s, and there is now – the European Union is on the defensive and from budgetary to political debates is witnessing a European civil war, as stated by monsieur Macron. Indeed, it finds itself in an uncertain time, with austerity of the far-rights on the one hand and refugee crisis on another, complicated with a recent terrorist attacks elsewhere. It is easy to be pessimistic, because there are many perspectives on what we can define as a crisis and when times are in impasse, voice and loyalty become more difficult. Many populations across the EU feel they are facing foreign forces, which are making decisions that impact their lives, meanwhile, aggressive propaganda campaigns have arisen across the EU, especially in the eastern part and probably this is one of the most critical topics that members have to deal with, but an old saying is that every darkest sky has a shining ray. 200 years ago Europe was a set of principles without a body. Today it is more than a union, with a search of new principles to replace some of the old ones. Last 4 years was one for history books and if we want to lead the way in diagnosing the challenges facing EU today, prescribing ways to address them and to see where the post-Brexit EU will be in 2030, we should understand where it is now. To articulate, this requires us to raise ourselves above the sense of crisis and try to see things in the long term. I write this, because EU is at historical turning point and decisions taken now will ultimately shape the future. Despite of this, I believe that this is time of exciting opportunities, innovations and future growth for at least two reasons which puts the union to the test:
Firstly, I have some optimism about what is driving modern ultra-nationalist movements. The rise of the rights across the EU is in many places an interesting combination of ideas about what we owe to the people. As more different and diverse societies are gathering across the bloc, more difficult it becomes to build consensus and find projects that will work for everyone. This does not exclude the fact that it is impossible to understand modern society’s most pressing problems and even opportunities through only a local or even national frame. It seems that everybody is looking at the same thing, but everybody sees something different, but at least they certainly do not question that for the EU, not having solution is unacceptable, for the reason that its people grew up with a dread of the past, but never with a fear of the future. Communities individually could not have developed the entity, collectively they could have, and they do, from farmer to start-upper. Suffering with crisis and various problematic developments in a nasty mix of complexity, does not make EU descent. It is crystal clear that the union is facing battle of values, which requires commendable unity and allegiance for the future, with a high political costs that seems unbearable for domestic focused politicians, but not for pro-western majority.
Secondly, a slow but robust economic recovery is well underway in the EU, but as the economic picture brightens, new threats emerge. Kremlin’s unprecedented efforts to sow and exacerbate divisions among Europeans, using tools of propaganda, fake news, trolling and other forms of instigation that polarize politics by pitting citizens against each other, have threatened EU’s very foundation and bounced us to be sure that Moscow still views western democracies as a threat and this is where the bloc has an opportunity, which can play a key role in shaping the European dialogue. Russian intervention in Ukraine and the illegal annexation of Crimea already alarmed the union and Brussels tries to respond with a greater expansion, for the reason that the greatest potential for protecting and relaunching the union lies in its foreign policy. The peril is already perceived as a higher degree of unity among the member states, because they became more attentive that deep divisions within the EU are increasingly threatening the values upon which the European project of “ever closer union” is based. Even though, we see a muddle among members that some of them are in a privileged situation and some of them in solidarity among each other, I think ongoing concerns will reassure members once again about the fact that a country’s position would sometimes be overruled in favor of the bloc’s, so the member states will still be willing to preserve the cohesion and its capacity to act as one.
A flexible and fresh multi-tiered EU will solve some short-term problems by bringing its members closer to address specific issues effectively. In 2030, Franco-German tandem will still be unique. They will remain as a center of gravity for the EU decision-making and their weight within the union will be preserved for decades, which on my mind will still lay out the plans for deeper Eurozone integration with some very ambitious objectives, like EU finance minister, but prediction of a future is a gloomy business, even in the best of times and I believe its hopes and fears will always be the two parts of the same coin. As Euro was
seen as the main cause of the current economic burden among some members, confronting the economic intra-societal challenges to the European project will not be easy. When right- leaning parties are also riding high on the wave of populism, there always will be a risk of losing sight for how Franco-German actions will be perceived by other members, especially in a period of economic success, where is a temptation to think that they do everything right and others should simply follow the tandem’s example, but I regard that decade later Cohesion Policy would likely to be still supported to speed up the economies and reduce the backwardness in the bloc’s least favored regions. Meanwhile, I profoundly believe that the mechanism will also defuse Euroscepticism among anti-EU politicians and those who complain that richer countries in western part are propping up those in the east.
What the refugee crisis demonstrated is that investing in the stability and prosperity of western Balkans, means to invest in the security and future of the union. Migration is still the number one concern for many European countries and while for some EU members its nature is more important than the size, it will continue driving political wrangling in 2020’s, to seek balance against this conundrum. If the predictions of increased flows along the Balkan route turn out to be true, reaching an agreement among all member states will become the first priority of the union. Even if there is general support for the ambitions expressed by the EU institutions, enlargement remains politically sensitive in many countries and the processes can be easily hijacked by populist forces. Taking into account that every single amplification has met internal resistance, I am ambivalent about the idea of Balkan enlargement by 2025, for the reason of a number of ongoing disputes among the candidates that could block their own membership, which is strongly backed by Jean Claude Junker’s statement about not importing instability until the border disputes are not closed at every level and the given date is just a discussion of process not the end of the story. Moreover, Russia is unlikely to refrain from expressing its support for the historical ally Serbia and its position about Kosovo. Among all the issues on the table, Kremlin’s wariness about the EU is likely to be the most difficult.
Views from security lens of the EU 2030 can be presented with my personal belief that the progress on military mobility within the EU and the defense integration will be at its best, even though transatlantic relations will still be the cornerstone of European security. The union will remain a force for peace and decade later it will already have the capability to protect European interests with European troops. I suppose, the step taken in this direction with PESCO, will initiate bigger changes and will stimulate European defense efforts, which will represent a substantial step towards stronger European society, fit for the 21st century.
While member states are encouraged to include cyber defense within the framework of the Cooperation, EU’s preparedness to react and build strong Cyber Security Agency, will equip the union with the right tools to deal with large-scale cyber-attacks in a way that allows digital economy to flourish, not garnish with cyber crime. The process will foster great trust in digital technologies and highly contribute to the honorable work of the future European Cyber Security Agency. Generally, EU approach to common security and defense policy have focused on institutional integration, but this move will not be just about tackling the European Union’s internal challenges, but a renewal of its consolidation of views on the global stage. As the EU moves towards an integrated defense policy, one of the key questions to emerge from this process, concerns whether to let non-member states join the pact and the role of countries in the former Soviet bloc. As an entity that makes decisions through consensus, the union requires great cohesion among its citizens and members to pursue effective policies. It was de Tocqueville who recognized, that making democracy work though, would depend on what he called knowledge of how to combine and I believe that any outside involvement in the pact will be of an exceptional nature and the union will emerge stronger from this vision, because the risks of cooperation can be real, but the dangers stemming from a failure to cooperate can be greater. In a deeper sense, it is about building “stronger Europe,” which does not seems to include Martin Schulz’s “United States of Europe” yet, because of some member states position, who is in favor of smaller and decisive steps over grand designs, perhaps due to a fear of one more sudden failure.
European Union is destined to solve the problems through violent spasms. I suppose the consequences of British departure will still be on mind and EU-Turkish cooperation will still be a part of 2030 agenda, as a result of strained relations which could not be built on a solid basis and suffered heavily from differing politico-economic interests and expectations on both sides, not only by not fulfilling the preconditions set by the Association Agreement with Turkey, but also through the human rights violations and high anti-European rhetoric which stands against its possible membership that it did not seek to mitigate in foreseeable future.
In spite of what we see happening in the European Union with its setbacks and milestones, it is easy to imagine any number of scenarios playing out there. However, in my mind, our biggest mistake would be to not view this moment as an opportunity. Relationships between governments are important yes, but relations between people are the real foundation of democracy and I believe, that it is our mission, as pro-Europeans, to help each other to preserve free, democratic and prosperous fellowship. There is a large amount of ideological overlap among EU societies for now and I truly hear their struggles, their concerns, but most of all, I hear their hopes that it is a time for peace, a time to respect the past and embrace the future, a time to hear all voices, for there is nothing worse today than to be unheard, so we should listen to each other and strengthen European identity, because after all, EU 2030 will be a precise reflection of its community 2030.
This article is written and brought to you by Bacho Chubinidze.
This is a book of memoirs by a very distinguished Indian judge who in 1959 was promoted to the office of Chief Justice of the Punjab. It is largely taken up with criminal cases-of arson, dacoity, poisoning, vendetta, and so on-in which the author was personally concerned as a judge. Fascinating in themselves, these accounts are made the more interesting by the author’s hamorous and penetrating comments upon various features of Indian crime-the brilliant gift for perjury which some of his countrymen display, the long-term village, feuds that every now and then explode into violence, the subtlety with which alibis are faked and false identities assumed. The book ends with an authoritative and moving account of the murder of Gandhi, at whose assassin’s long drawn appeal against conviction and sentence of death the author sat or the Bench.
Gopal Khosla’s book will prove of great interest, both to expert in criminology and the law and to every layman who loves reading about the vagaries of human nature and the customs of other lands.
By The Rt. Hon. The Lord Evershed, P.C.
I am proud indeed to have been invited to contribute a foreword to this volume written from the record of his judicial experience by a distinguished Indian judge, until recently Chief Justice of the Punjab. I can feel no doubt that the book will very greatly appeal to English readers who will agree with me in admiring not only the style and language in which it is written but also the skill with which the author has selected the subjects of his ten chapters. These subjects are delightfully varied in their nature and circumstance but are equally of arresting interest, so that (if I may judge From my own experience) the reader will in each case await the final denouement with no less excitement than that experienced in reading the best type of detective story.
My pleasure in contributing this foreword is enhanced by the fact that I share with the author membership of Lincoln’s Inn. which I Shall be excused for regarding not only as the senior but as the most respectable of those great English institutions the inns of Court.
Having taken a degree at Cambridge University in mathematics and after his call to the English Bar the author returned to India and for many years served as Magistrate, Civil judge and District and Session judge in various places. In 1944 he was appointed a justice of the High court of Punjab, being promoted to the office of Chief Justice in 1959.
It is from the last of ten chapters of the book that its title is taken; and to the English readers that chapter must be of particular interest because of its close connection with the assassination of Mahatma Gandhi. In the course, of the chapter the author tells of his experience when he called upon the Mahatma and sought his advice in regard to certain of the grave problems which afflicted India as the result of the severance of Pakistan therefrom. On that occasion the author states his conclusion that Mr. Gandhi had one passion, one source of strength within him, and that was a deep an pervading feeling of love. He Loved Hindus and Muslims, Sikhs and Christians alike’ There is here indeed and obvious nearness to the second great Christian commandment, ” Thou shalt love thy neighbour as thyself’: and I cannot doubt that the good relations which have happily subsisted between this country and India since Indian independence owe much to this aspect of Mahatma Gandhi’s teaching and influence.
I do not doubt that the reader will be no less fascinated by the author’s treatment in the first of his chapters of the question that many people must often wish to ask of a responsible judge:” What are your feelings when you are called upon in the exercise of your duty to pronounce sentence of death? ” Of the remaining chapters I daresay that many readers will share with me the fascination of the astonishing story told in Chapter Six and called the Imperfect Alibi”.
The book brings out also some of the special problems which have been presented to those responsible for the administration of justice in India and which deserve careful thought by Englishmen. To one problem I Have already referred-that which arose from the separation of Pakistan and India and the terribly distressing circumstance which that separation brought about. Particularly in the Punjab. The distribution of the population in that part of India in villages often dominated by families or sections, acutely jealous rivals of each other, is shown very greatly to have added to the difficulties of the hard worked police when called upon to investigate crimes and in the course of such duties, to collect independent and reliable evidence-difficulties which the author shows have not unnaturally, if regrettably, sometimes tempted, the police when satisfied that they have found the guilty party to improve upon what might appear to be the colourless and unconvincing case of the prosecution. In these respects we in this country may indeed be regarded as fortunate as we are also fortunate in regard to the great skill and thoroughness of the medical evidence rendered available to English courts.
The reader may also be struck, as I was, by the frequent recurrence of the same names though attached of course to wholly different persons. Thus the name Mohinder Singh occurs in three of the chapters and that of Hakim Khan as belonging both to an accessory to a murder and also to one of the victims. They may perhaps be likened to our own Nation’s wealth of Smiths.
In his last chapter Mr. Khosla raises a controversial question with which I was personally concerned following the visit to this country in 1961 of the representatives of the American Institute of Judicial Administration to investigate, with representatives of the English, Legal profession, the problem of appellate work – namely, the question whether and to what extent a judge should read the papers and acquaint himself with the facts of a particular case before it comes before him for hearing, There is no doubt and understandably in this country and particularly among members of the Bar a feeling that a judge who has so acquainted himself with the facts of a case is liable to come into court with his mind substantially prejudiced on one side or the other-as undoubtedly was the fact in the case described by the author in the last chapter of this book. This is plainly not the occasion for me to enter the lists upon such a matter. I do however, venture to make the point that the opposition to any reading by a judge of the papers in a case before he tries it may be overstated. If the argument in its extreme from were well founded it would surely mean that in any appeal the appellant would inevitably win a judge who knows his job should. I claim, be able to acquaint himself sufficiently with such matters as the pleadings in the case, the terms of any judgment under appeal, and the like, in order to save an appreciable amount of the time taken in Court and therefore an appreciable amount of the costs incurred which one or other of the parties under our system will eventually have to pay; and should be able so to do without risk of any closing of his mind to the arguments which will be presented to him.
But, above and beyond any of the matters to which I have alluded, one consideration emerges uppermost from a reading of this book which is of the greatest importance, and which should bring a sense of pride, to all English readers, namely, the fact that in this great country of India our English system of law and our English way of administering justice are maintained and revered as being the best adapted for realising the essential requirements of a free people, I had recently the privilege of being invited to sit in Delhi with the Justices of the Supreme Court of India, and I was indeed greatly moved by the evident belief which the Indian people have in our English law. I venture indeed to think that it is one of the strongest links that binds India to our Commonwealth and, for the future peace and happiness of mankind, may it long continue! We must therefore be highly grateful to the author of this book for the striking Illustration it affords of this great truth, I commend in accordingly with warm good wishes to English readers.
THE CRIME OF NATURAM GODSE
TOWARDS the end of 1947 I was appointed by the Government of India to deal with a matter which seemed simple enough to start with, but which, upon closer examination, revealed a complex and difficult pattern. This assignment provided me with the only opportunity I have ever had of meeting Mahatma Gandhi, and conversing with him for a considerable length of time.
The formation of Pakistan and the consequent partition of India led to a largescale exchange of population, millions of Hindus and Sikhs were compelled to leave their homes in what had. Overnight, become a foreign country for them. They rushed across the border in quite. Unmanageable numbers, using all available means of transport, and poured into the towns and villages of India in big unruly masses. They wanted houses to live in. The Muslims of India for their part were equally panic- stricken and were leaving for Pakistan. The houses vacated by them were quickly invaded and expropriated by the homeless immigrants. So great was the rush of refugees and so fierce the wrath which impelled them that it was well high impossible to enforce any kind of scheme or order into the chaos which prevailed Rich and commodious evacuee houses were frequently occupied by ruffianly hooligans who, sometimes, were not even refugees and had taken advantage of the confusion to improve their status by grabbing whatever they could lay their hands on, while law-abiding, individuals belonging to a much higher stratum of society remained homeless.
There were not wanting instances of angry refugees driving Muslims out of their houses, before they had made up their minds to emigrate, for many of them hoped to continue, their lives in their old-established homes after the disturbances, which they hoped would be short-lived had subsided. This was something the Government of India could not countenance. Mr. Nehru had declared in unequivocal terms that India was going to be a secular State, and any Muslims who chose to remain in the country, would be given full protection and citizenship rights.
In Delhi, where there were large numbers of Muslim residents, the situation was at its most difficult. The capital was subjected to a much greater influx of refugees than any other town. It seemed at one stage that everyone from west Punjab-doctor, engineer, lawyer, moneylender, industrialist, business man, shopkeeper, hawker, atrisan and manual labourer-had been impelled by an irresistible urge to come and live in Delhi, The old cry of Dilli Chalo (let us go to Delhi) which had been no more than a slogan to rally the forces of patriotism, had, at last, been answered. But there just weren’t enough houses to go round.
The Government of India appointed a senior member of the Indian Civil Service the Custodian of Evacuee Property, It was his duty to protect Muslim property and ‘administer’ it according to law. But this was easier said than done. A Problem of such magnitude and complexity needed a large measure of initiative, resourcefulness, patience, tact and administrative ability above all it demanded a knowledge and understanding of the Punjabis, The Custodian selected by the Government of India was a south Indian, and very soon there were loud compalints of incompetence, favouritism, nepotism and corruption. The matter was raised in Parliament, and an immediate sifting enquiry by a High Court Judge was ordered. The Judge had to be a Punjabi, conversant with the people of the Punjab and their problems, the choice fell upon me.
In Delhi I called on the secretary to the Ministry of Relief and Rehabilitation, and asked for the terms of reference of the enquiry entrusted to me, I was told that the terms were very wide-as wide as I wished. I was to report on the work of the Custodian and ‘clean up the mess’. This was a tall order, and I was doubtful about the legality of at any rate the wisdom of embarking on such a vague and limitless venture without something in the form of an order of Government notification, I went to see the Minister. He assured me that the secretary had acted under his orders and that there was no need to limit the scope of my assignment. I would have an entirely free hand and the government had complete confidence in me, etc., etc.
Just as I was taking leave of him. He dropped a bombshell: ‘ The Custodian is proceeding on leave and it may be some time before his successor is appointed. So you will be in complete charge of the department. This was staggering. I had come to hold an enquiry and now I was being asked to run the entire show. But it was hardly the time to demur or argue about the matter. It would have been churlish not to shoulder the responsibility, even thought it was being thrust upon me so unceremoniously.
The next few weeks were like a crazy nightmare. I was so irretrievably overpowered by the immensity of my task and the multifarious problems surrounding me on all sides, that I had scarcely any time to look into the alleged malpractices of the earring Custodian. Thousands of Muslim families, seeing the temper of the refugees and anticipating trouble, left their houses to go to the camps set up as temporary shelters, at safe distance from the town. In most cases a single (usually the oldest) member of the family stayed on as evidence of continued possession or of animus revertendi. It was difficult to know which of them would ultimately decide to return home, ad which would Prefer to go to Pakistan like so many others who had already joined the exodus. When I Visited the Muslim quarters to see thing at first hand, and check the inventory of houses prepared by sub-ordinate officials I was besieged by homeless refugees clamouring to be let into the empty houses abandoned by Muslim occupants. Was it fair, they asked me to deny them i shelter after they had been handed out of their homes. How long would they remain lying in the streets when houses were available? Couldn’t I see that they were rapidly falling victim to exposure and the cold winter nights of north India? Didn’t I know full well that the Muslims would not come back? For years they had been shouting and agitating for Pakistan, and now their demands had been conceded. If they didn’t want to go to the homeland of their choice, they should be sent there by force. Had I no feeling. No sympathy, no understating, no sense of justice where my own people were concerned? They expected better treatment from a Punjabi. And much more in the same strain.
In my office I received hundreds of visitors each day. I knew many of them personally. Among them were my own relatives, friends and acquaintances. There were others whose names were familiar. Physicians, surgeons, lawyers, engineers, an X-Ray specialist a well-known caterer of Lahore, a fashionable tailor, dozens of a retired Government officials came seeking my assistance. All they wanted was a house – a portion to house, a room, an empty garage or a shed to live in and to work in. It was not easy to maintain a cool and dispassionate attitude when faced by these demands, and to remain just and impartial. I began to entertain doubts about what was just in the circumstances. Should I let the homeless people occupy the empty houses? Should I allow the Muslims to be chased out of India as Hindus and Sikhs had been chased out of Pakistan? I didn’t know what answer to make to the people who importuned me daily, asking for what, they said, was theirs by right.
In my perplexity, I sought Mahatma Gandhi’s advice. He was in those days living in Mr. Birla’s house on Albuquerque Road, and held prayer meetings every evening. I telephoned his secretary, and though he was very busy and had a crowded programme of visits, interviews and discussions with political leaders, he agreed to receive me at 11 o’clock the following morning.
But then, suddenly, I was overcome by a strange apprehension, which only they can appreciate who knew the position held by Mahatma Gandhi in India and the influence he exercised in every sphere of activity, political, social and economic. It was reported that there was, about him, an aura of saintliness and a magical power which hypnotised his interlocutors and reduced them to tame, supine creatures ready to efface themselves, to agree to whatever he said and carry out his directions. Lord Irwin was supposed to have been affected in this manner when he gave his assent to the Gandhi-Irwin pact in 1931. His fasts had converted his strongest opponents, and it was rumoured that die-hard British politicians and administrators were unwilling to meet him, lest under his mysterious spell they compromised their principles. Only a few days previously the world had witnessed a demonstration of his powers. A sum of 550 million rupees was due to Pakistan, but the Government of India was reluctant to pay it as it was feared that the money would be used by the Government of Pakistan to purchase arms for use against India in Kashmir where a state of hostilities prevailed. Sardar Patel, the Home Minister, made a statement to this effect on January 12, 1948. It was well known that Mahatma Gandhi was strongly opposed to any decision which might savour of breach of faith on our part. On the day Sardar Patel mr.de his statement, the All India Radio announced that Mahatma Gandhi had undertaken a fast with the object of improving Hindu-Muslim relations in the capital. Three days later, the Government of India announced that immediate effect would be given to the financial pact arrived at between India and Pakistan, and that orders had been issued to the Reserve Bank of India to pay the entire amount due to Pakistan. On the same day Mahatma Gandhi broke his fast. The nationalist newspapers highlighted these two items of news with bold headlines announcing that the Government of India had at last surrendered ‘ to Pakistan due to pressure from Gandhiji’ The leaders of Pakistan were ‘overcome with excessive joy’, and though nothing was openly said against Mahatma Gandhi there was an undercurrent of sorrow and resentment at what had happened.
As I turned over these events in my mind, I wondered if I should be able to place my problem before the Mahatma and explain it various aspects. Sixteen months later these events were again narrated before me in the quiet but solemn atmosphere of our court-room in Simla, and we were told of the impact they had made on certain individuals and of the horrible crime committed by them. But, sitting in my small office room that day towards the end of January 1948, my only thoughts were of the embarrassing situation in which I had placed myself. However, the appointment had been made and there was no question of going back upon it. Also, there was within me a genuine desire, a pardonable curiosity to meet the great man who had done more to achieve political freedom for India than the rest of the country put together.
So, the next morning I drove to Birla House, well before the appointed time. While waiting in the ante-room, I asked the official present if I should speak to the Mahatma in English or in Hindi. ‘Hindi, of course,’ was the immediate and categorical reply. I felt more at home in English, but I accepted the inevitable, and began formulating sentences which would adequately express my meaning. After a moment or two I abandoned the attempt, telling myself that I should manage somehow. I had heard Gandhiji did not like being addressed as ‘Mahatma”. I asked the official what was the correct form of address. ‘Call him Bapuji,’ he said. There was a touch of scorn in his tone at such crass ignorance on the part of a High Court Judge.
I removed my shoes and tried to compose myself. Exactly at 11 I was called. I hurried into the room where Gandhiji was sitting on the carpeted floor. He wore only a handspun loin-cloth, and from the waist upwards his body was bare. He was thin, but my no means emaciated. Indeed, his skin had a fresh, healthy lustre, and his well-massaged muscles rested firmly on his limbs, giving his body an appearance of youth and quiet vigour. His face was almost completely free form wrinkles, except when he laughed. A standard electric lamp stood behind him, and its light came down in a broad cone lighting up his bald head and the shapely curves of his small shoulders. As I entered, he put down the paper on which he had been writing, and greeted me in the usual manner with folded hands.
I sat down near him and began to tell him of my assignment and the difficulties I had encountered. It was a long story and Bapu listened without interrupting me. And while I was speaking, and independent mental process started within me. I was becoming aware that there was no mysterious power of hypnotic force to which I was being subjected. I had not entered a strange magnetic field. No spiritual medium charged with a compelling tension surrounded me. Bapu was listening to me just as any other man might. The realisation of this fact lent courage and plausibility to my argument, though, by now, I knew that I was advocating a false plea based on false premises and an emotional urge. I concluded by saying: ‘The Muslims in the Old Fort camp have no wish to stay in this country. They told me, when I visited them, that they would like to go to Pakistan as soon as possible. Our own people are without houses or shelter. It breaks my heart to see them suffering like this, exposed to the elements. Tell me, Bapuji, what should I do?
My carefully delivered appeal sounded hollow in my own ears.
‘When I go there,’ he replied, ‘they do not say that they want to go to Pakistan. They say to me that if we cannot keep them in their own homes, we should send them to Afghanistan, to Iran, to Arabia, anywhere except to Pakistan. They are also our people. You should bring them back and protect them:
He had spoken in a calm matter-of-fact voice. What I heard was not a command, but a simple statement of truth, uttered in a tone which had in it more of humility than of authority. But what surprised me most was that he did not seem to be making a final pronouncement. He had said: ‘You should bring them back and protect them’, but he kept the discussion open. I mentioned other facts, other difficulties. He pointed out the flaws in my argument. He did not digress into a highfalutin moral discourse, but kept to the practical problem I had placed before him.
And as he went on talking, understanding came to me that this man had only one sentiment, one passion, one source of strength within him and that was a deep and pervading feeling of love. He loved Hindus and Muslims, Sikhs and Christians alike. He loved the British who had ruled over us for 150 years, he loved the Pakistanis who had hounded out millions of Hindus from their ancestral homes. He never once uttered the word ‘love’, but when he looked at me there was a softness in his eyes-and the trace of a smile on his mouth. I felt ashamed.
When I left him after having spent thirty minutes in his company, I new what I had to do. Bapu was completely, utterly right, just as he had been right in insisting that we fulfill our promise to pay Pakistan 550 million rupees, even though the money would almost certainly be spent to procure arms for use against India.
Four days after this interview I was in Simla. It was a cold and foggy evening with a touch of frost in the air. My wife and I were walking back from the club.
We noticed a strange hush in the usually crowded and noisy street which in the main shopping centre of Simla. People were standing is twos or threes, and speaking in subdued voices. A phrase caught my ear: ‘… kill our leaders’. As we went by, another said: ‘absolutely mad’, and then ‘barbarous’. A sort of premonition made me stop and ask what had happened.
‘Mahatma Gandhi has been murdered. Somebody shot him dead’.
I could not believe that such an insane thing could come to pass. Our informer knew nothing beyond what he had told us, and we hurried home to switch on the wireless for more details of the horrible tragedy. There was no doubt at all about the truth of what we had heard. Mahatma Gandhi had been shot dead while walking to his prayer meeting, that day at 5 p.m., by Nathuram Godse, a Brahmin from Poona. The assassin had fired three shots at point-blank range. Mahatma Gandhi was wounded in the chest and abdomen, and fell down on the spot saying: ‘Hai Ram’. The murderer was immediately apprehended and saved from a lynching by the crowd. The pistol from which he had fired the shots was recovered from his possession. Gandhiji was carried to his room in a state of unconsciousness, and he succumbed to his injuries within a few moments.
The whole country was in turmoil. In millions of homes no food was cooked or eaten that night, and a heavy cloud of gloom darkened the thoughts and feelings of the people. While the whole nation mourned Gandhiji’s untimely death, the police took up the investigation of by far the most dastardly crime they had ever and occasion to handle. As the enquiries proceeded, it transpired that Nathuram Godse was not the only person concerned in the murder. His act of shooting Gandhiji was the culmination of a widespread and carefully laid conspiracy in which several persons were involved. It took the police nearly five months to complete the investigation and declare the case ripe for trial.
The trial commenced on June 22, 1948, before Mr. Atma Charan, a senior member of the judicial branch of the Indian Civil Service, who was specially appointed for the purpose and invested with powers to give him the requisite jurisdiction. I his was necessary because the judge would have to deal with offences committed beyond his normal territorial jurisdiction.* The trial was held inside the Red Fort. Delhi, but the court was open to the public and the Press, and the proceedings were extensively reported in all newspapers. The accused persons had full liberty to have the assistance of counsel of their own choice.
The following eight persons were charged with murder, conspiracy to commit murder and offences punishable under the Arms Act and the Explosive Substances Act:
Nathuram Godse, 37, Editor, Hindu Rashtra,
His brother, Gopal Godse, 27, Storekeeper, Army Depot, Poona.
Narayan Apte, 34, Managing Director, Hindu Rashtra, Prakasham, Ltd., Poona.
Vishnu Karkare, 37, Restaurant Proprietor, Ahmed nagar.
Madanlal Pahwa, 20, Refugee Camp, Ahmednagar.
Shankar Kistayya, 27, Domestic Servant, Poona
Dattatraya Parchure, 49, Medical Practitioner, Gwalior
Vinayak Savarkar, 65, Barrister-at-Law, Landlord and Property Owner, Bombay.
Three others, viz. Gangadhar Dandwati, Gangadhar Jadhav and Suryadeo Sharma, were said to be absconding from justice, and the case against them was heard in absentia. The prosecution case was opened by C. K. Daphtary, Advocate-General of Bombay (now Attorney-General of India), and on June 24 the examination of witnesses began. In all 149 witnesses were called and a large number of documents, letters, newspaper articles and other exhibits were produced in court. The most important piece of evidence was the statement of Digambar Badge (pronounced Bahdgay), the approver in the case. He was alleged to be one of the conspirators and an active participant in the murder plan. Upon his arrest on January 31, the day after Gandhi’s murder, he was subjected to the usual police interrogation. It was not long before he made a statement admitting his own guilt and incriminating his accomplices. After a time he expressed his willingness to appear before a magistrate and repeat his statement. He was tendered a conditional pardon and thus he became King’s evidence.
The examination of the witnesses and the recording of their evidence was concluded on November 6. The prisoners made long statements when asked to explain the evidence produced by the prosecution, but they chose not to call any witnesses, though a number of documents were placed before the court by way to defence. Arguments of counsel lasted a whole month, and the court pronounced judgment on February 10, 1949. Out of the men Charged. Savarkar was acquitted, two, viz. Nathuram Godse and his friend Apte, were sentenced to death and the remaining five were awarded sentences of imprisonment for life. The trial judge, at the time of announcing his order, informed the convicted persons that if they wished to appeal from his order, they should do so within fifteen days. Four days later appeals were filed in the Punjab High Court on behalf of all the seven convicted persons. Godse did not challenge his conviction upon the charge of murder, not did he question the propriety of the death sentence. His appeal was confined to the finding that there was a conspiracy. He assumed complete and sole responsibility for the death of Mahatma Gandhi, and vehemently denied that anyone else had anything to do with it.
An appeal in a murder case is, according to High Court Rules and Orders, heard by a Division Bench consisting of two judges, but owing to the unique position which the deceased had occupied, the complexity and volume of the evidence which would have to be considered and appraised and the unprecedented interest aroused by the case, the Chief Justice decided to constitute a bench of three judges to hear the appeal by Godse and his accomplices. The judges were Mr. Justice Bhandari, Mr. Justice Achhruram and myself. We decided that as a special measure we should resume the old practice of wearing wigs, and that on our entry into the court-room we should, as in the olden days, be preceded by our liveried ushers carrying silver-mounted staffs.
The Punjab High Court was, at that time, located at Simla, where it had been hurriedly set up during the autumn of 1947, because at no other place was suitable accommodation available. The Government of India had placed at our Disposal Peterhoff, a large manorial building which was formerly the summer residence of the Viceroy. It was a picturesque house standing in pleasant surroundings and commanding a view of the distant hills with their snow-covered peaks. But it was scarcely suitable for a high court. The vice-regal bedrooms, stripped of their opulent furnishings and silver-plated fittings, gave an appearance of mock austerity, but even the largest of them was not commodious enough for a court-room in which, besides the judge and his reader, half a dozen lawyers and their clerks spent several hours a day; and often the parties to the case under consideration also came to see how their lawyers were handling their misfortunes and hopes and how the judge was reacting to the pleas put forward on their behalf. There must be a table for the judge, another for his reader and stenographer, a separate table for the lawyers on which they can place their briefs and the law books they cite. And when a few book-shelves to hold law reports and other books of reference were placed along the walls, there was no room left for the public. We had a constant feeling of being cramped, and there was nothing that we could do to improve matters. Chandigarh and the massive High Court building into which we moved in the beginning of 1955 was still no more than an idea. Fortunately the non-litigant public of Simla was incurious about High Court proceedings, and we seldom had any visitors. But the hearing of the appeal in the Gandhi murder case was expected to arouse widespread interest and bring large numbers of lawyers, pressmen and spectators to court each day, and there was not a single court-room which could accommodate even the persons actually engaged in dealing with the appeal.
The ballroom on the ground floor was being used as a passage giving access to the court-rooms on the first floor. Constructed for vice-regal entertainment during the summer months when the seat of the Government of India used to move from Calcutta to Simla, the large hall was cold and draughty. However, with a few minor alterations and the additions of a dais at one end, it became an admirable court-room, and the generous teak wood staircase which came down to the specially constructed dais displayed a dignity worthy of the robed and bewigged judges who day after day for a period of six weeks marched down it, preceded by ushers resplendent in their scarlet and gold liveries and carrying tall silver-mounted staffs- symbols of the triple embodiment of law. Such splendour and glory had not been witnessed in the refugee High Court since it had been forced to abandon its old seat in Lahore. The staffs had been put away in a store-room because the narrow corridors between the bedrooms allowed no play for processional ritual, and even the wigs had ceased to be worn because many of the advocates had left them behind in Lahore in their stampede to safety; and at Simla they had made a formal request that the dress regulation be relaxed in this respect. Their re-appearance on the opening day of the appeal was, therefore, all the more impressive.
The hearing began on May 2, 1949. It was a bright day with the gold of the sun lying in a thin layer on the lawns of Peterhoff. There was a cold breath in the air, and the ball-room was warmed by a dozen or so electric fires. Policemen stood guard at the entrance, and admission to the court-room was regulated by passes issued by the Registrar. This was done partly for reasons of security, but chiefly to limit the number of persons who could be accommodated without taxing the patience of our staff or disturbing the proceedings. When we took our seats on the dais, I saw that the room was full to capacity. All the blackcoated and gowned lawyers who were not engaged in arguing their cases before other judges had spread themselves over the privileged front rows in a large inky splash. Behind them sat the members of the gentry of Simla, who had succeeded in exercising a sufficient measure of their influence to secure passes. There were separate seats for pressmen and reporters, and to the right of the dais a score or so of chairs had been reserved for the V.I.P.’s. These comprised the wives and daughters of hon’ble judges and high Government officials.
At a long table in front of the dais sat a impressive row of advocates representing the appellants and the King. There was Mr. Banerjee, a senior advocate from Calcutta, for Apte and Madanlal Pahwa, Mr. Dange for Karkare, Mr. Avasthi of the Punjab High Court, engaged at public expense to represent Kistayya, who was too poor to pay counsel’s fees, and Mr. Inamdar from Bombay for Parchare and Gopal Godse. Nathuram Godse had declined to be represented by a lawyer, and had made a prayer that he should be permitted to appear in person and argue his appeal himself. This prayer had been granted, and so he stood in a specially constructed dock. His small defiant figure with flashing eyes and close-cropped hair offered a remarkable and immediately noticeable contrast to the long row of placid and prosperous-looking lawyers who represented his accomplices. The plea of poverty on which Godse had based his request to be present in person was only an excuse, and the real reason behind the maneuver was a morbid desire to watch the process of his disintegration at first hand and also to exhibit himself as a fearless patriot and a passionate protagonist of Hindu ideology. He had remained completely unrepentant of his atrocious crime, and whether out of a deep conviction in his beliefs or merely in order to make a last public apology, he had sought this opportunity of displaying his talents before he dissolved into oblivion.
On the right-hand end of the front row sat four lawyers who were appearing for the prosecution-Mr. Daphtary, Advocate-General of Bombay, Messrs. Patigar and Vyavakarkar, also from Bombay, and Mr. Kartar Singh Chawla of our own High Court.
I have made it a rule never to make a deep study of any case before the actual hearing begins. I usually read ‘ the judgement appealed against to acquaint myself of the salient facts and get an overall impression of the matter I have to deal with. I have always been of the view that too close a pre-study of the evidence and a mastery of the details involved hinder a fair and impartial hearing, because, away from the open atmosphere of the court and without the point of view of the two parties before it, the mind is apt to interpret the whole case in the light to its personal prepossessions. This builds up an unconscious resistance against the arguments of counsel, for though judges are perpetually advertising the remarkable fluidity of truly judicial minds and their capacity for remaining open till the last word in a cause has been uttered, eminent judges are notoriously obstinate and difficult to dislodge from their beliefs and convictions. I have known judges who come to court even more fully prepared than the lawyers engaged by the parties. I have a suspicion that they do this partly from a sense of their high duty, but also because of their desire to make an exhibition of their industry and erudition. No matter how learned and experienced the judge, if he has made a deep study of a case he will inevitably have formed an opinion regarding its merits before he comes to court. So, he will start with a bias and it will be difficult to displace him from his position, for his subconscious mind will refuse to admit that something important escaped his close study of the case or that a certain piece or evidence was erroneously interpreted. A truly liquid mind is a very rare commodity among high judicial dignitaries.
My friend and colleague Mr. Justice Achhruram has always been a very industrious lawyer. He commanded an extensive and lucrative practice at the bar before he was raised to the bench, and he brought with him his inimitable capacity for hard work and his deep knowledge of civil law. Criminal law and procedure had remained comparative strangers to him, though he had often sat on a bench dealing with criminal matters. For weeks before the appeal of Godse and his accomplices came up for hearing, he had been studying the bulky volumes in which the entire evidence, oral and documentary, was contained. There were -in all 1,131 printed pages of foolscap size and a supplementary volume of 115 pages of cyclostyled foolscap paper. He had taken pains to look up a number of reported cases dealing with some legal aspects of the trial, and had made a note of these rulings. So, when he came to court on the morning of May 2, he showed a complete understanding of the facts of the case as well as of the points of law raised in the memoranda of appeals.
I have always had the profoundest respect for my quondam colleague, both as a lawyer and as a judge, and I shall continue to respect his learning, but his habit of industry had a most unfortunate consequence on the first day of the Godse appeal. The case was opened by Mr. Banerjee, who started by putting forward an argument that a charge of conspiracy could not survive the consummation of the purpose of the conspiracy, and the conspirators could not be tried on multiple charges of conspiracy to murder Mahatma Gandhi and also of actually murdering him. They should have been tried for murder and abetment to murder. Mr. Banerjee’s argument was that owing to this serious irregularity the trial of all the appellants was vitiated. It was, as lawyers say, a nice point, and much could be said for and against it; but no sooner and Mr. Banerjee uttered a few sentences than Mr. Justice Achhruram cut him short by drawing his attention to a number of reported rulings from the various High Courts of India. Mr. Banerjee tried, in vain, to expound the law on the subject according to his own understanding of it. The merest reference to a decision which supported his argument was repulsed by a volley of rulings to the contrary. My friend Mr. Justice Bhandari, as the senior-most judge of the bench, felt that he should be the one to guide and control the proceedings, which during the course of the day resolved themselves into an animated duologue *with Mr. Banerjee being allowed to utter only a few brief and minor speeches. Bhandari J. was greatly concerned about the unusual trend which the hearing had taken, and thought that the bench was making a far from dignified exhibition of its judicial attitude in a case which was drawing very widespread attention. He feared we might convey the impression that we had already made up our minds about the whole case and had no wish to examine, the merits of any argument advanced on behalf of the convicted persons.
After the day’s proceedings were over he came to my chamber and confided to me his irritation over the day’s proceedings and his misgiving about the future conduct of the case. He asked me how he should deal with the situation. I agreed with him that the day had been a very unusual one, and, if the faces of the large audience were any indication, we seemed to have provided a great deal of entertainment for the gallery.
‘But he won’t let the case proceed. Gopal, we can’t go on like this. The lawyer should be allowed to argue his case.’
‘H’m, yes. But, you know, some judges like to talk. They just can’t help chipping in when counsel is arguing. It happens even in England.’
‘Don’t you think I should speak to him? You see, we have spent five hours over the case and we haven’t advanced a single step forward.’
‘Well, you might mention it to him. He won’t like it.’
Mr. Justice Achhruram didn’t like it. In fact, he greatly resented it, and for the next few days relations between two of the members of the bench were far from cordial. They hardly spoke to one another, and each greeted the other with a scowl. Fortunately this quarrel was short lived, and was soon forgotten in the complexities of the case and the intricate pattern of the evidence each detail of which had to be scrutinised and appraised.
I shall not dwell upon the legal issues raised before us, as they contained little of any interest to the general reader, and even to the lawyer they offered only a few familiar aspects of procedural rules and were scarcely germane to the merits of the case. Before, however, narrating the story of the manner in which the conspiracy was hatched and its purpose achieved, let me briefly introduce the individuals upon whose destinies we were called upon to make a pronouncement.
Nathuram and Gopal Godse were the sons of a village postmaster. They were a family of six, four brothers and two sisters. Nathuram, the second child, was not an industrious student, and he left school before matriculating. He started a small business in cloth, but when this did not prove profitable he joined a tailoring concern. At 22 he joined the Rashtrya Swayam Sewak Sangh – an organisation of which the avowed aim was to protect Hindu culture and solidarity. A few years later he shifted to Poona, and became Secretary of the local branch of the Hindu Mahasabha.* He took part in the civil disobedience movement in Hyderabad, where Hindus were complaining of being deprived of their rights by the Muslim government of the Nizam. Nathuram was arrested and sentenced to a term of imprisonment. He had, by now, become deeply involved in Hindu politics and had read widely in History and Sociology. He decided to remain free from the bonds and impediments which matrimony brings with it, and to devote all his energies to the aim he had set before him. At Poona he met Apte, who was then employed as a school teacher, and started a newspaper Agarni. The name was later changed to Hindu Rashtra. Godse was strongly opposed to what he called Mahatma Gandhi’s policy of appeasing the Muslims, and adversely criticised any move to concede Jinnah’s demands. He was resentful of Mahatma Gandhi’s visits to Jinnah, of his friendship with Surawarthi, a Muslim leader from Bengal. The Government warned him when his writings became inflammatory and dangerous to public peace. This did not suffice; his security deposit under the Press Security Act was forfeited. He was asked to make a fresh deposit, and the money was hurriedly collected from the sympathisers of the Hindu Mahasabha cause. The bomb incident of January 20, 1948, was reported in Hindu Rashtra with more than touch of gloating satisfaction in the headline: REPRESENTATIVE ACTION SHOWN BY ENRAGED HINDU REFUGEES AGAINST THE APPEASEMENT POLICY OF GANDHIJI.
Godse had made a study of Bhagwadgita and knew most of its verses by heart. He liked to quote them to justify acts of violence in pursuing a righteous aim. He had a fiery temperament which he usually endeavoured to conceal under a calm and composed exterior.
His younger brother, Gopal, was not quite so passionate in his espousal of the Hindu cause. After passing his matriculation examination he, too, joined the tailoring concern in which Nathuram worked. He married and had two daughters. After working for some time for the Hindu Mahasabha, he joined the Army as a member of the civilian personnel, and was appointed a store-keeper of the Motor Transport Spares Sub-Depot at Kirkee, a military station near Poona. During the war he went to Iraq and Iran and came back with a fuller understanding of the rights of men and the importance of freedom. He was greatly influenced by Savarkar’s speeches against the proposal to divide India, and became converted to the creed of violence. His brother, Nathuram, counselled discretion and said to him: ‘You are a married man with responsibilities and commitments. Think twice before embarking on this dangerous course.’ Gopal hesitated, thought over the matter, but in the end decided to throw in his lot with Nathuram.
Narayan Dattatrya Apte came of a middle-class Brahmin family. After taking his B.Sc. degree he became a school teacher at Ahmednagar. There he started a rifle club and joined the Hindu Rashtra Dal.* During this time he met Nathuram Godse and became friendly with him. In 1943 he joined the Indian Air Force and was awarded a King’s Commission. Four months later he resigned because his younger brother’s death necessitated his return home to look after the affairs of the family. The following year he joined Godse to help him with his news paper on the management side. His close association with Godse converted him to the belief that nothing substantial could be achieved in the political field by peaceful means. To the last he displayed a more steadfast and courageous attitude than Godse, though he did not possess Godse’s religious fervour nor his ebullient enthusiasm.
Vishnu Hamkrishnan Karkare had a chequered childhood and adolescence. His parents, unable to support him and bring him up. took him to an orphanage and, leaving him there, abandoned him. He ran away and earned his livelihood by taking up odd jobs in hotels and restaurants. He joined a troupe of travelling actors, and finally started a restaurant of his own in Ahmednagar. He became an active member of the Hindu Mahasabha, and was elected secretary of the district branch. It was thus that he came to know Apte, and the two became close associates. With Apte’s help, Karkare successfully contested the election to the Ahmednagar Municipal Committee. In 1946 he went to Noakhali with a relief party to render assistance to the victims of Muslim mob violence. He stayed there for three months and witnessed the kidnapping and raping of Hindu women. He came back greatly embittered and expressed his indignation when Mahatma Gandhi said that he had not seen a single instance of kidnapping or rape. The payment of Rs. 10,000/- to Ghulam Sarwar, a Muslim M.L.A. of Bengal, amounted, he said, to awarding a vicious criminal because Ghulam Sarwar had been responsible for many acts of violence against the Hindus.
Madanlal Pahwa, a Punjabi Hindu from Pakpattan (now in Pakistan), had the makings of a firebrand. He ran away from school to join the Royal Indian Navy. When he failed to pass his examination he went to Poona and joined the Army. After a brief period of training he asked for, and was given, a release order. He went home to Pakistan, and when large-scale rioting started in 1947, he was evacuated to Ferozepore. He saw his father and aunt being massacred by a Muslim mob before he left Pakistan. He tried in vain to secure employment, and his continued failures added to his sense of resentment. In December 1947 he met Apte and Godse, and began organising demonstrations by groups of refugees against the Government and its apparent lack of sympathy for the Hindu victims of the partition.
Shankar Kistayya was the son of a village carpenter. He had no schooling of any kind and remained illiterate. After an unsteady period of temporary jobs, he went to Poona and obtained employment at a shop. There he met Badge, who dealt in daggers, knives and (surreptitiously) in firearms and ammunition. Badge offered to take him as his domestic servant, and Kistayya agreed to serve him at a salary of Rs. 30/- per month. Kistayya proved a willing and energetic worker, and besides doing Badge’s house-work he washed his clothes, looked after his shop and acted as his rickshaw coolie. But when his wages fell into arrears he decamped with a sum of money which he had collected from an old woman on his master’s behalf. After the money was spent he went back to Badge and Badge re-employed him. Thereafter he ‘went steady’ and became Badge’s trusted agent for carrying contraband arms and weapons to his customers. There was at that time quite a flourishing trade in illicit arms owing to the’ communal trouble in Hyderabad and other parts of the country.
Dr. Dattatraya Parchure was a Brahmin from Gwalior. His father held a high post in the Education Department of the State and was a greatly respected individual. Parchure qualified as a Bachelor of Medicine and Surgery, and joined the State Medical Service. He was dismissed in 1934 and began practising privately. He took an active part in the activities of the Hindu Mahasabha, and was elected the Dictator of the local Hindu Rashtrya Sena. In this capacity he became acquainted with Godse and Apte.
Vinayak Savarkar, or Veer Savarkar as he came to be known, was a barrister and historian. He joined a revolutionary body and was sentenced to transportation for fourteen years. He was subsequently interned. On his release in 1937 he joined the Hindu Mahasabha and devoted himself to the Mahasabha’s objective for united India. He was for many years the president of this body, and exercised a great deal of influence over its deliberations and policies. He resided in Bombay, and his house Savarkar Sadan was visited by all Hindu leaders, and the meetings held there were viewed with an eye of Suspicion by the authorities.
Digambar Ramchandra Badge (pronounced Bahdgay), the approver, a Maratha from Challisgaon in Esat Khandesh, had a brief period of schooling, and long before the stage of matriculation could be reached he abandoned studies and went to Poona to earn his livelihood. He experienced considerable difficulty in obtaining permanent employment, and had to be content with temporary jobs of various kinds. Once, he resorted to satyagrah in front of the residence of the Chairman of the Poona City Municipality, The post he was offered did not satisfy him and he left it. For some time he collected funds for a charitable institution and went with a money-box from door to door, his remuneration being one-fourth of the collections made by him. He bought small quantities of knives, daggers and knuckle-dusters from a shop and hawked them. The business brought him a little more money than what he had been able to earn hitherto. Gradually he expanded the scope of his activities, and finally started a shop of his own: The articles he dealt in did not require a license for sale or purchase, and were at that period in great demand by political agitators and members of anti-Muslim associations. The Hindus re- siding near the border to the Muslim State to Hyderabad were particularly good customers. Badge, thus, came into contact with members of the Hindu Mahasabha and began attending the annual sessions of this body wherever they were held. On each occasion he opened a bookstall, well stocked not only with books but with the more popular knives, daggers and knuckle-dusters.
He met Nathuram Godse and Apte at the residence of Veer Savarkar, president of the Hindu Mahasabha. In 1947 he enlarged his business, adding contraband firearms and ammunition to his stock-in-trade. These he acquired and disposed of surreptitiously through his ‘contacts’ of which, by now, he had many in Poona and in Bombay. These transactions were far more lucrative than the sale of books on patriotism and Hindu solidarity.
Such was the composition of the group which came together and became united by a common hatred of what they believed was the weak-kneed policy of capitulation to Muslim arrogance, as propounded and advocated by Mahatma Gandhi. The evidence led in court revealed that the plan to put an end to this state of affairs was conceived by Godse and Apte in December 1947. In the course of the weeks that followed others joined the small band, and the details of the plan began to be worked out. The decision to strike was taken on January 13, when it was learnt that Mahatma Gandhi had started his fast to put pressure upon the Government of India and compel it to review its former decision to withhold the payment of 55 crores rupees to Pakistan. When after three days the Government surrendered to Mahatma Gandhi’s demand, and announced its revocation of its previous decision by declaring that the IndoPakistan agreement relating to financial adjustments would be implemented immediately, the conspirators could wait no longer. They hastened to complete their arrangements and achieve the aim they had set before themselves.
The execution of this plan needed forethought, teamwork and a dovetailing of movements and arrangements which were not free from a certain measure of complexity. The first thing that Godse did was to make and assignment of his assets. He himself was unmarried and had no commitments to leave behind when his immortal longings were satisfied. The two persons who were nearest to him, and for whom he felt most concerned were his brother. Gopal, and his friend and associate, Apte. They had joined him in this perilous undertaking, and they ran a grave risk of losing their liberty and possibly their lives. He held two insurance policies of Rs. 2,000/- and Rs. 3,000/- respectively on his life. On January 13 he nominated Apte’s wife as the beneficiary under the first policy, and on the following day he similarly assigned the second policy for Rs. 3,000/- to his brother’s wife. Then, accompanied by Apte, he left Poona for Bombay, with his mind a little easier in, at least, one respect.
On the same day Badge, accompanied by his servant, Shankar, also left for Bombay. They took with them a bag containing two gun-cotton slabs and four hand-grenades which were deposited for safe custody in the house of Dixitji Maharaj, a prominent nationalist, religious leader and an old patron of Badge. Badge had frequently sold knives and daggers to him for ‘distribution among Hindus living near Muslim States, for their protection’. Badge spent the night at the office of the Hindu Mahasabha, and in the morning Godse and Apte met him there and discussed the details of their plan. Pahwa and Karkare had been in Bombay since January 10, and they, too, joined the deliberations at the Hindu Mahasabha office. All five of them went to call on Dixitji Maharaj and pick up the bag containing the explosives. Dixitji Maharaj had a friendly talk with his visitors, and believing that the hand-grenades were to be used against the Muslims of Hyderabad, where communal trouble was brewing, went to the length of explaining the best manner of working and throwing a hand-grenade. But when Apte asked him for the loan of a revolver, he made an evasive reply. The visit of these five persons remained in Dixitji’s memory because of a prediction made by an astrologer that he (Dixitji) would suffer bodily harm on January 17. In fact, on that day, he fell down and hurt himself, and he remembered subsequently that it was just two days before the accident that Badge and his companions had come to visit him. Dixitji was thus able to recall the whole incident and narrate it, complete in all details, when he gave evidence at the trial.
Pahwa and Karkare had no further business in Bombay, and Pahwa wanted to see his relatives in Delhi and discuss with them the question of his marriage. So, these two left Bombay by train on the evening of the 15th. They arrived at Delhi on the 17th, and after a fruitless i attempt to get living accommodation at the office of the Hindu Mahasabha engaged a room in a small and inexpensive hotel in Chandni Chowk. While registering their arrival, Karkare gave a false name, describing himself as of B.M. Bias. Pahwa stated his correct name but entered a wrong address in the column ‘Permanent address’.
Badge and his henchman, Shankar, went back to Poona, and after entrusting his arms and explosives to a sympathiser of the Hyderabad State Congress returned to Bombay on the morning of the 17th. There they met Godse and Apte at the railway station in pursuance of a previous appointment. Money was needed for carrying out their project, and they went round Bombay on a campaign of collecting funds. By representing that they needed money for the Hyderabad movement, they succeeded in securing Rs. 2,100/- from a number of persons. The same afternoon Godse and Apte travelled to Delhi by plane. They bought their tickets under assumed names-Godse representing himself to be D.N. Karmarkar and Apte, S. Marathe. In Delhi they stayed at the Marina Hotel, and abandoning the aliases they had adopted for the air journey registered themselves as S. Deshpande and M. Deshpande. In this hotel they stayed till the 20th. Badge and Shankar travelled to Delhi by train and reached there on the evening of the 19th. They went to the Hindu Mahasabha Bhavan and stayed there.
Gopal Godse was, as I have already mentioned, employed as a store-keeper in an Army depot near Poona. On the 14th he submitted an application for seven days’ leave beginning January 15. The leave was refused on the ground that he was required to appear before a board of officers on the 16th. On the 16th he renewed his application and asked for a week’s leave from the 17th. This was granted, and he was able to reach Delhi on the evening of the 18th. His train was late, and he was fast asleep when it arrived at the New Delhi railway station. His brother, Nathuram, who had come to receive him, thus could not see him. The train went on to Old Delhi, and there Gopal alighted and spent the night on the platform with a group of refugees. The next morning he went to the Mahasabha Bhavan and met his friends. Arrangements for their stay in the Bhavan were made, and further consultations took place at Pahwa’s hotel in Chandni Chowk. All the seven conspirators had thus arrived in Delhi by the evening of January 19. They had provided themselves with two revolvers, some gun- cotton slabs and several hand-grenades. One of the revolvers was a service weapon which Gopal Godse had with him from the time he had been posted abroad. At Nathuram’s request he had brought it with him, and the other revolver was procured by Badge from Sharma, an old client of his to whom he had formerly sold it. The hand-grenades and gun-cotton slabs were all provided by Badge.
On the morning of the 20th Apte, Karkare, Badge and Shankar paid a visit of reconnaissance to Birla House. Birla House was approached from what was then known as Albuquerque Road.* Beyond the main house were situated the servants’ quarters. There was a verandah at the back of the quarters, and in front of the verandah a large platform had been constructed. It was here that the prayer meetings of Mahatma Gandhi were held. Mahatma Gandhi himself sat on a wooden divan under the verandah root while the members of the audience disposed themselves on the platform. The wall behind Gandhiji’s divan contained a trellis-work window which provided ventilation to the room beyond. The back gate of the house opened on to a service lane, and most of the regular visitors came to the prayer meetings by this gate. The conspirators’ entered the house by the back door and inspected from outside the room with the trellis-work window. A one-eyed man was sitting in front of the door of this room, and they did not think it wise to seek entry into it at that moment and thus draw attention to themselves, but they walked round through the verandah and, finding no one within sight, Apte measured the openings of the trellis-work with a piece of string. He came to the conclusion that it was possible to fire through these openings which were wide enough to allow even the passage of a hand-grenade of the size they had brought with them. It was decided that Godse and Apte would direct operations by giving pre-arranged signals at appropriate moments. Badge, armed with a revolver and a hand- grenade, would enter the servants’ quarters behind Mahatma Gandhi’s seat by pretending that he intended to take a photograph of the prayer meeting through the trellised window. Pahwa would explode a gun-cotton slab near the back gate, in order to distract the attention of the gathering at the prayer meeting and to create a stampede. In the ensuing confusion, Badge was to shoot at Gandhiji with his revolver from behind and follow up by throwing his hand-grenade at him. From the front his servant, Shankar, was to duplicate his master’s performance by similarly firing a revolver and throwing a handgrenade. Gopal Godse, Pahwa and Karkare were then to throw a hand-grenade each and everyone was to escape as best he could.
The revolvers brought by Badge and Gopal Godse had not been tested to see if they fired accurately. Badge’s revolver was an old one which he had sold to one of his customers and had borrowed it back from him for the occasion, and Gopal’s revolver had lain unused with him for several years. So after the reconnoitering at Birla House, Apte, Badge, Gopal and Shankar went into the forest behind the Mahasabha office to try out the weapons. It was seen that the chamber of Gopal’s revolver was defective and did not work. A shot fired from Badge’s revolver fell very short of the target. Apte declared that this revolver, too, was useless. Gopal undertook to repair the weapons, and Shankar was sent to fetch a bottle of oil and a penknife from his bag in the Mahasabha office. While Gopal was engaged in repairing the revolvers a Forest Guard was seen approaching. The weapons were quickly hidden, and Pahwa spoke to the guard in Punjabi to allay any possible suspicion on his part. When the guard passed on to continue his round, the repairs were completed, but there was no further trial firing.
A final meeting at Marina Hotel took place in the early afternoon, Nathuram lay on his bed, complaining of a severe headache, and the others sat round him while the details of their plan were discussed and the weapons and explosives were distributed. The Primers and fuse wires in the slabs and hand-grenades were*fixed, and Nathuram admonished them to perform their parts with diligence and care. ‘It is your last chance,’ he said, ‘you must not fail: Fictitious names were assigned to everyone, which were to be used should need to address each other in public arise. They changed their clothes and Karkare even painted a false moustache, darkened his eyebrows and placed a red mark on his forehead to give him the appearance of a devout Brahmin.
The crowd at the prayer meeting was bigger than usual, as this was Mahatma Gandhi’s first public appearance after the 12th when he had undertaken his fast. A failure of the electric installation put the loud-speakers out of use, and Gandhiji’s feeble voice could be heard only by a few who sat near him. But his discourse was repeated to the audience by Dr. Sushila Nayyar, a prominent congress worker and a close associate of Mahatma Gandhi.
Gandhiji referred to the Peace Pledge taken by the residents of Delhi, and said Delhi had done a great thing and he hoped that the signatories had taken their pledge with Truth, represented by God, as their witness. If Delhi acted truthfully, the effects of its action would be felt all over the world. He was sorry, however, that the Hindu Mahasabha had repudiated the pledge through one of its officials. Enmity towards the Muslim meant enmity towards India.
He went on to speak of a suggestion that he should pay a visit to Pakistan to stop the acts of violence against non- Muslims. Suddenly there was a loud report as if something had exploded. A moment’s restlessness was observed on the periphery of the audience, and some persons were seen moving away, but Gandhiji asked everyone to remain seated and continued with his discourse. After he had concluded it, Dr. Sushila Nayyar repeated the substance of the speech to the audience from her notes. A large portion of the audience near Gandhiji’s seat did not know what had caused the loud report and where exactly the explosion had taken place. Gandhiji himself thought that it was some form of military practice and, therefore, nothing to worry about. It was only when the prayer meeting was dispersing that those who had been sitting near Gandhiji’s divan learnt that a Punjabi youth had exploded a gun-cotton slab near the back gate of Birla House. No one was injured, and the misguided youth had been immediately apprehended and handed over to the police. A hand-grenade, complete in every respect, was recovered from his coat pocket. Some people said that the young man’s name was Madam Lai Pahwa, and that he was a disgruntled refugee who was merely making an exhibition of his bad temper. Pahwa was taken away by the police for interrogation, and the scandalised visitors went home talking about the outrage in subdued voices.
The well-laid plan of the conspirators had completely failed. All seven of them had arrived at Birla House and disposed themselves according to the decision taken by them. But at the last moment, Badge’s courage failed him. He found two persons standing in front of the door which provided access to the room behind Gandhiji’s divan. One of these men was the one-eyed man they had seen in the morning. A one-eyed man is proverbially ill-omened, and Badge suddenly realised that if he fired his revolver and threw his hand-grenade through the trellis- work window, he would be irretrievably trapped inside the room and escape would be impossible. He told Godse that he would, on no account, enter the room. A hurried consultation took place, and after a public attempt to persuade Badge to adhere to the original design, his refusal was perforce accepted. Pahwa was told to detonate the slab of gun-cotton, and when the explosion took place the others waited for a general stampede which was to provide them with the opportunity for completing their task. Strangely enough, there was no stampede, no panic and no confusion. A few persons moved away. Pahwa was caught and handed over to the police, and the prayer meeting went on almost as if nothing had happened. The calculations of the conspirators were completely upset, and they scampered away in a state of near panic. Badge and Shankar hired the first tonga they met on the road, and after taking their baggage from Hindu Mahasabha Bhavan caught the night train for Poona. Nathuram Godse and Apte went to Kanpur where they stayed for one day, and then went on to Bombay where they arrived on the 23rd. Karkare and Gopal Godse spent the night of the 20th at another hotel and registered under assumed names, Gopal professing to be G. M. Shastri and Karkare, Rajgopalan. On the 21st they took the train back to Poona.
Pahwa’s arrest and the failure of their plan disheartened the conspirators but did not deflect them from their purpose. During the week that followed they had hurried consultations. They had to strike at once, because they feared that Pahwa would not be able to maintain his silence when subjected to police interrogation, and it would not be long before they were traced and taken into custody. Nathuram announced his intention to assume the entire responsibility for the project and perform the deed single-handed. It was, he argued, the best and indeed the only way to bring their plan to a successful conclusion and lead them to the fruition of their desires. Karkare, in his statement to the police, gave a vivid description of the talk he had with Godse and Apte on the 26th at Thana.* This was his first meeting with them after the debacle of the 20th.
We walked and came to Thana railway station, and sat down on the cement platform near the goods yard. This was a completely secluded place. It was about 9.45 p.m. and it was a moonlit night. This place was suggested by Apte and Godse as they did not want anyone to overhear our conversation. On taking our seats on the platform I asked Apte and Godse how they had come back from Delhi after the explosion of January 20. Godse was in a calm mood and asked me not to discuss anything about the matter but talk or our present circumstances and also of our future plans. This was urgent, because Madan Lai had been arrested and he would disclose our names. Godse also said that we would be arrested by the police and our plans to assassinate Gandhiji would fail. He, therefore, suggested that there should not be nine or ten persons in the execution of the plan, because history showed that such revolutionary plots in which several persons were concerned had always been foiled, and it was only the effort of a single individual that succeeded. He mentioned several instances for history and told us that acts of single persons, such as Madan Lai Dhingra and Vasudev Rao Gogate, had been successful, because they were individual efforts. He had, therefore, decided to assassinate Gandhiji singlehanded. He asked me to go on to Ahmednagar, if I so desired, and carry on the work of Hindu Mahasabha. He also requested me to push the sale of the shares of Hindu Rashtra Parkasham and to look for a good writer in place of Apte. I was stunned by this suggestion and I saw that Apte was silent. I thought that Godse and Apte must have discussed the matter; and that Apte was fully aware of Godse’s intention. Inside me I felt that Apte had made up his mind to stand by the side of Nathuram. I had heard that Godse was ashamed to show his face in Maharashtra and I asked him if this was his reason for preparing himself to die. Godse looked stunned and determined and told me not to say such things and carry out the work entrusted to me. I insisted on knowing how they were going to commit the murder of Gandhiji. Godse then told me that he would procure a revolver within a day or two, or would find some other means of killing Gandhiji, and until he had accomplished his aim. He would not enter Maharashtra. I felt that I should also be with them and told Godse that I, too, was prepared for the worst and would join them in their project. I was told that Badge and Shankar had reached Poona safely and were attending to their work. Godse also told me that Apte had gone to Poona and settled his private affairs. On hearing this I became very excited, and declared my intention to do whatever they did, even at the risk of my life. Apte, on this, gave me Rs. 300/, and asked me to go to Delhi the next day. Godse and Apte were at that time staying in a hotel at Bombay under assumed names, V. Vinayakrao and D. Vinayakrao. On the 25th they had booked two seats on the plane going to Delhi on the morning of the 27th, giving the same false names, V. Vinayakrao and D. vinayakrao.
In the meantime the police were making extensive enquiries just as Godse and Apte had feared. The course of these enquiries was guided not so much by what Pahwa had revealed to the police after his arrest but by a piece of indiscretion committed by him before the incident of January 20. In the beginning of October 1947 Pahwa came into contact with a Bombay professor, Dr. J.C. Jain. Pahwa appealed to him for help, saying that he was a refuggee who had lost everything in Pakistan and wanted to earn his living in whatever way was possible. Dr. Jain, who besides being a professor of Hindi is the author of several books, offered to engage him as an agent for the sale of his books and pay him a commission on the sale proceeds. Pahwa agreed, but this job did not prove very profitable. It did, however, establish a friendly relationship between the two men, and Pahwa began to speak of his emotions and aspirations. He boasted of his exploits at Ahmednagar, saying that he had assaulted Rao Shaib Patwardhan at a public meeting because he was preaching Hindu-Muslim unity, adding with a note of triumph that the police had left him alone as they were all ‘Hindu- minded’. He had organised a volunteer corps to devend Hindus and, in particular, the refugees. On one occasion in the beginning of January he spoke, with a mysterious air, of a plot to murder a leader. Dr. Jain thought the young man was merely boiling over with indignation, and did not believe that there was any truth in what he said. But the next time he met Pahwa ne asked with the name of the leader who was to be the victim of their plot, and when Pahwa revealed the name or Mahatma Gandhi, Dr. Jain, though still increduious, gave him some fatherly advice, telling him not to behave like a foolish child. ‘You are a refugee,’ he said, ‘you have suffered a great deal in the Punjab riots. Begin yourself a victim of violence, you should not seek your remedy in violence,’ and so on at great length in this strain. When Pahwa let him, Dr. Jain believed that he had converted the young man, if indeed there was any basis of truth in the story of the plot, and dismissed the matter from this mind as a thing of small consequence.
But when only a week later he read of the outrage at Birla house and the arrest of Madan Lai Pahwa, he was indignant with himself for having remained so criminally complacent, and at once telephoned Sardar Vallabhbhai Patel, the Minister for Home Affairs, who was present at Bombay, and Mr.S.K. Patil, President of the Bombay Provincial Congress Committee. Neither of them was available, but he was able to speak to Mr. Kher, the Chief Minister of Bombay, first on the telephone and then personally in his office. He also saw Mr. Morarji Desai, who was then the Home minister of Bombay State. He told them the story of the plot to assassinate Mahatma Gandhi just as he had heard it from Pahwa. The police at once took the matter up and began a vigorous search for the persons who were reported to be Pahwa’s associates.
Godse and Apte arrived at Delhi, by plane, at 12.40 p.m. on January 27. The same afternoon they left for Gwalior by train, reaching there at 10.38 p.m. They drove in a tonga to the house of Dr. Parchure, and stayed the night with him. The object of their visit was to procure a pistol which would fire accurately. In this they were successful, and a pistol was obtained from one Goel who was a member of Dr. Parchure’s volunteer corps. Godse and Apte then returned to Delhi, reaching there on the morning of the 29th. They engaged a retiring-room at the Old Delhi railway station, and stayed there till the next morning. Karkare had in the meantime come to Delhi, on the 28th, by train, and in pursuance of a prearranged plan he met Godse and Apte at the gate of the Birla Temple at noon on the 29th. Godse told him that a pistol had been procured from Gwalior, and that everything was ready for the final accomplishment of their plan. Godse was in a grim mood and began to explain his motives for taking the entire burden upon himself.
‘Apte has responsibilities. He has a wife and child. I have no family. Moreover, I am an orator and a writer; I shall be able to justify my act and impress the Government and the court of my good faith in killing Gandhi. Now, Apte, on the other hand, is a man of the world. He can contact people and carry on the Hindu Rashtra. You must help him in the conduct of the newspaper and carry on the work of the Hindu Mahasabha.’ “
In the evening Karkare suggested a visit to the cinema, but Godse repelled the suggestion saying that he wanted to rest. Apte insisted, arguing that a little diversion would take his mind to the business to the following day and cheer him up. But Godse turned away and began reading a book. So Apte and Karkare left him and spent three hours entertaining themselves at the first cinema house they came to.
On the morning of the 30th Godse appeared calm and self-possessed, but a close observer could discern signs of an inner agitation which was battling with a determination to meet his doom with the resignation of a fatalist. He was up first of all, and was bathed and dressed while Apte and Karkare were still asleep. All three had a light breakfast and then drove in a tonga to New Delhi. After paying off the tonga they walked to a thick forest not far from where they had alighted, and Godse fired three or four rounds from his pistol while Karkare standing on a high rock kept watch. Godse was satisfied with the performance of his weapon, and the party returned to Old Delhi.
Godse spoke very little in the afternoon and continued to wear a determined expression. To Karkare he said: ‘you will miss me the next time.’ What he meant by ‘next time’ was not quite clear. At 4.30 p.m. he hired a tonga, and, waving a final good-bye, drove away. Karkare and Apte followed him to Birla House in another tonga a few minutes later. The prayer meeting had not yet started, but a crowd of about 200 persons was awaiting the arrival of Mahatma Gandhi. Godse was moving among the people apparently unconcerned. Suddenly, there was a stirring in the crowd, and everyone stood up to form a passage for Mahatma Gandhi, who was seen coming up slowly with his hands resting on the shoulders of two girls who were walking by his side. As he raised his hands to join them in the customary greeting, Godse took a quick step forward, pushed aside the girl on Gandhiji’s right and, standing in front of him, fired three shots in quick succession at point-blank range. Mahatma Gandhi collapsed and fell down, saying ‘Hai Ram’
Godse made no attempt to escape. He was caught, and the people nearest to him fell upon him in an attempt to belabour him. A police officer who was present rescued him and led him away from the fury of the crowd. In the panic that followed, Apte and Karkare came out with the people rushing from Birla House. They made ‘ their way to the Old Delhi railway station and returned to Bombay.
Events now moved rapidly. Pahwa’s revelation to Dr. Jain could no longer be regarded as the silly talk of a misguided and imaginative youth. It became proof not only of Pahwa’s individual design but of a wider and deeply laid plan in which more than one or two persons were concerned. The field of investigation was widened ‘to cover the entire country, and the tempo was accelerated. Arrests followed in quick succession. Badge was taken into custody on January 31, Gopal Godse on February 5 and Dr. Parchure was apprehended from his house in Gwalior the same day. Shankar was arrested on February 6, and Apte and Karkare on February 14. Prolonged interrogation of the prisoners took place, and long statements were made by each one of them. Hundreds of persons were examined, and at last the complete picture of the conspiracy and the manner of its execution were pieced together.
At the trial the defence of the conspirators was a simple one. Godse admitted firing his pistol at Mahatma Gandhi and fatally wounding him; but he maintained that it was his individual act, and nobody else had any concern with or knowledge of what he had planned to do. He could not but admit that he and Apte travelled to Delhi by air on January 17, and again on January 27, each time under assumed names. He further admitted that he and Apte had stayed at the Marina Hotel in New Delhi from January 17 to January 20, and registered their arrival by giving false names. He admitted the brief visit to Dr. Parchure at Gwalior and the facts that he gave a fictitious name to the attendant at the Delhi railway station while booking a retiring-room for himself.
Apte similarly admitted the manner in which he had travelled to Delhi with Godse on both occasions and stayed at the Marina Hotel during their first visit. He also admitted going to Gwalior and seeing Dr. Parchure, but he denied that he had gone back to Delhi with Godse. He said that he had parted company with Godse and returned to Bombay directly from Gwalior.
Karkare admitted coming to Delhi in the company of Pahwa on January 17, and staying at Sharif Hotel under the assumed name of B. N. Bias. He denied having paid a second visit to Delhi and being present there on the day of Mahatma Gandhi’s murder. He professed complete ignorance of the alleged conspiracy.
Shankar, when he was examined by the trial judge, after the conclusion of the evidence for the prosecution, made a statement supporting in a large measure the deposition of his employer, Badge, and pleaded that he had merely carried out his master’s orders. But after arguments no his behalf had been addressed to the court by his counsel, he retracted his previous statement, and in a written petition explained that he had been compelled by the police to admit the allegations of the prosecution. No police influence could, of course, have been exercised upon him, once the case was placed before the court, and his subsequent resilement must have been the result of persuasion by his coaccused.
Gopal Godse totally denied his participation in the conspiracy and even repelled the allegation that he had gone to Delhi on January 18 and been present there on the 20th.
Pahwa’s defence was that he had gone to Delhi to express his resentment against the treatment which was being meted out to refugees like himself. He had been at pains he asserted, to explode the slab of gun-cotton at a safe distance from everyone, so that no harm should be caused by his act.
Dr. Parchure said that Godse and Apte had come to him and asked him to send some volunteers in order to stage a peaceful demonstration at Delhi; but he had flatly refused to fall in with their wishes. He denied that he had helped them to procure a pistol.
The defence plea thus amounted to no more than this: There was no conspiracy to murder Mahatma Gandhi. The explosion of January 20 and the shooting of Mahatma Gandhi were the individual and unrelated acts of Pahwa and Nathuram Godse respectively. No evidence was, however, led by the prisoner in support of their plea, and they contented themselves by challenging the veracity of the prosecution story on the principle that the prosecution case must fall or stand by itself, and a bad case needs no rebuttal.
As already observed, the trial judge acquitted Savarkar and convicted the remaining seven persons, holding that the charge of conspiracy to murder had been proved against all of them.
Since association is the most important ingredient of conspiracy, the attempt of learned counsel for the appellants before us was to break down the links which connected the conspirators. They sought to show that no one except Pahwa was responsible for the outrage of January 20, and Nathuram Godse alone was guilty of the murder of Mahatma Gandhi, while the others did not even know of his intention. The evidence of the witnesses who had seen the various appellants together at different times was vehemently attacked, the unsatisfactory features in their evidence were stressed upon and each minor discrepancy was played out to the full. It is not difficult to pick out inconsistencies and contradictions in the statement of the most truthful witness after he has been subjected to a lengthy and tiring cross-examination by a clever lawyer. We gave the fullest benefit to every reasonable doubt to the accused persons, rejecting the evidence of any witness whose statement aroused suspicion or whose story did7 not sound natural. For instance, it was alleged by the prosecution that on January 20, before going to Birla House, Apte had lent his coat to Pahwa and retained the trousers which matched it. Pahwa was wearing this coat when he was arrested after the explosion, and the trousers were recovered from Apte’s trunkon April 16, 1948. Apte had been arrested on February 14; and, taking the view that Apte’s house and his belongings must have been subjected to a thorough search at the time of his arrest, we declined to rely upon the belated recovery of the trousers as a piece of evidence proving the close association of Apte and Pahwa immediately before the explosion of January 20. Similarly, we did not accept the story that Karkare and Godse had both spent the night of January 20 in a hotel room at Delhi. The statements of casual witnesses, e.g. taxi and tonga drivers, hotel boot-blacks, chance encounters, were, out of abundant caution, not fully relied upon. There was, however, enough material to hold that a conspiracy had been formed with the object of murdering Mahatma Gandhi, and that Nathuram Godse had acted in the furtherance of the common object of this conspiracy. The fact that all seven persons had gone to Delhi before the 20th of January and some of them had travelled and stayed in hotels under assumed names; the fact that all but one of them admitted their presence at Birla House at the time of the explosion; the fact that a number of hand-grenades were taken by Badge to Bombay and were carried to Delhi, and manner of the hasty dispersal from Delhi of all the conspirators left very little doubt that all of them had gone to Delhi with a common object, and that their simultaneous presence in Delhi was not a mere coincidence. There was ample evidence of association after the explosion of January 20. There was, for instance, a telegram sent by Karkare who was in Bombay, to Apte in Poona, on January 25. The telegram simply said: ‘BOTH COME IMMEDIATELY’, and this telegram was signed with the name ‘B. M.Bias’. The telegram summoned Godse and Apte to Bombay.
We gave Dr. Parchure and Shankar the benefit of doubt and, accepting their appeal, acquitted them. The conviction and sentence of the remaining five appellants were confirmed.
The highlight of the appeal before us was the discourse delivered by Nathuram Godse in his defence. He spoke for several hours discussing, in the first instance, the facts of the case and then the motives which had prompted him to take Mahatma Gandhi’s life. He had pursued the same line in the long written statement which he had filed in the trial court, and the following passages taken from this statement will give some indication of his opinions and attitudes:
Born in a devotional Brahmin family, I instinctively came to revere Hindu religion, Hindu history and Hindu culture. I had been intensely proud of Hinduism as a whole. Nevertheless, as I grew up. I developed a tendency to free thinking unfettered by any superstitious allegiance to any ‘ism’ political or religious. That is why I worked actively for the eradication of untouchability and the caste system based on birth alone. I publicly joined anti-caste movements and maintained that all Hindus should be treated with equal status as to rights, social and religious, and should be high or low on their merit alone and not through the accident of birth in a particular caste or profession. I used publicly to take part in organised anti-caste dinners in which thousands of Hindus, Brahmins, Kshatriyas, Vaishyas, Charmars and Bhangis broke the caste rules an dined in the company of each other.
I have read the works of Dadabhai Naoroji, Vivekanand, Gokhale, Tilak along with books of ancient and modern history of India and of some prominent countries in the world like England, France, America and Russia. Not only that, I studied tolerably well the current tenets of Socialism and Communism too. But above all I studied very closely whatever Veer Savarkar and Gandhiji had written and spoken, as to my mind, these two ideologies had contributed more to mould the thought and action of modern India during the last fifty years or so, than any other single factor had done.
All this reading and thinking brought me to believe that, above all, it was my first duty to serve the Hindudom and the Hindu people, as a patriot and even as a humanitarian. For, is it not true that to secure the freedom and to safeguard the just interests of some thirty crores of Hindus constituted the freedom and the well-being of one-fifth of human race? This conviction led me naturally to devote myself to the new Hindu Sanghatanist ideology and programme, which alone, I came to believe, could win and preserve the national independence of Hindustan, my Motherland, and enable her to render true service to humanity as well.
In 1946 or thereabouts the Muslim atrocities perpetrated on the Hindus under the Government patronage of Suhrawardy in Noakhali, made our blood boil. Our shame and indignation knew to bounds, when we saw that Gandhiji had come forward to shield that very Suhrawardy and begun to style him as ‘Shahid Saheb’ -a Martyr Soul (!) even in his prayer meetings. Not only that, but after coming to Delhi, Gandhiji began to hold his prayers meetings in a Hindu temple in Bhangi Colony and persisted in reading passages from the Koran as a part of the prayer in that Hindu temple, in spite of the protest of the Hindu worshippers there. Of course he dared not read Geeta in a mosque in the teeth of Muslim opposition. He knew what a terrible Muslim reaction there would have been it he had done so. But he could safely trample over the feelings of the tolerant Hindu. To belie this belief I determined to prove to Gandhiji that the Hindu too could be in tolerant when his honour was insulted.
Just after that followed the terrible outburst of Muslim fanacticism in the Punjab and other part of India. The Congress Government began to persecute, prosecute the shoot the Hindus themselves who dared to resist the Muslim forces in Bihar, Calcutta. Punjab and other places. Our worst fears seemed to be coming true; and yet how painful and disgraceful it was for us to find that the 15th of August 1947 was celebrated with illuminations and festivities, while the whole of the Punjab was set by the Muslims in flames and Hindu blood ran in rivers. The Hindu Mahasabhaites of my persuasion decided to boycott the festivities and the Congressite Government, and to launch a fighting programme to check Muslim onslaughts.
Five crores of Indian Muslim have ceased to be our countrymen; virtually the non-Muslim minority in Western Pakistan has been liquidated either by the most brutal murders or by a forced tragic removal from their moorings of centuries; the same process is furiously at work in Eastern Pakistan. One hundred and ten million people have been torn from their homes of which not less than four million are Muslims, and when I found that even after such terrible results Gandhiji continued to pursue the same policy of appeasement, my blood boiled and I could not tolerate him any longer. I do not mean to use hard words against Gandhiji personally, not do I wish to conceal my utter dissent from and disapproval of the very foundation of his policy and methods. Gandhiji in fact succeeded in doing what the British always wanted to do in pursuance of their policy of ‘Divide and Rule’. He helped them in dividing India and it is not yet certain whether their rule has ceased.
The accumulating provocation of 32 years, culminating in his last pro-Muslim fast, at last, goaded me to the conclusion that the existence of Gandhiji should be brought to an end immediately. On coming back to India he developed a subjective mentality under which he alone was to be the final judge of what was right or wrong. If the country wanted his leadership it had to accept his infallibility; if it did not, he would stand aloof from the Congress and carry on in his own way. Against such an attitude there can be no halfway house; either the Congress had to surrender its will to his, and had to be content with playing the second fiddle to all his eccentricity, whimsicality, metaphysics and primitive vision, or it had to carry on without him. He alone was the judge of everyone and everything: he was the master brain guiding the civil disobedience movement; nobody else knew the technique of that ” movement; he alone knew when to begin it and when to withdraw it. The movement may succeed or fail; it may bring untold disasters and political reverses, but that could make no difference to the Mahatma’s infallibility. ‘A Satyagrahi can never fail’ was his formula for declaring his own infallibility and nobody except he himself knew who a Satyagrahi was. Thus Gandhiji became the judge and the counsel in his own case. These childish inanities and obstinacies coupled with a most severe austerity of life, ceaseless work and lofty character made Gandhiji formidable and irresistible. Many people thought his politics were it- rational, but they had either to withdraw from the Congress or to place their intelligence at his feet to do what he liked with it. In a position of such absolute irresponsibility Gandhiji was guilty of blunder after blunder, failure after failure and disaster after disaster. No one single political victory can be claimed to his credit during 33 years of his political predominance.
So long as Gandhian method was in the ascendance, frustration was the only inevitable result. He had, throughout, opposed every spirited revolutionary, radical and vigorous individual or group, and constantly boosted his Charka, non-violence and truth. The Charka had, after 34 years of the best efforts of Gandhiji, only led to the expansion of the machine-run textile industry by over 200 per cent. It is unable even now to clothe even one per cent of the nation. As regards non-violence, it was absurd to except 40 crores of people to regulate their lives on such a lofty plane and it broke down most conspicuously in 1942. As regards truth the least I can say is that the truthfulness of the average Congressman is by no means of a higher order than that of the man in the street, and that very often it is untruth, in reality, masked by a thin veneer of pretended truthfulness.
Gandhiji’s inner voice, his spiritual power and his doctrine of non-violence, of which so much is made of, all crumbled before Mr. Jinnah’s iron will and proved to be powerless.
Having known that with his spiritual powers he could not influence Mr. Jinnah, Gandhiji should have either changed his policy or could have admitted his defeat and given way to others of different political views to deal with Mr.
Jinnah and the Muslim League. But Gandhiji was not honest enough to do that. He could not forget his egoism or self even for national interest. There was. thus, no scope left for the practical politics while the great blunders-blunders as big as the Himalayas were being committed.
Those who personally know me take me as a person of quiet temperament. But when the top-rank leaders of the Congress with the consent of Gandhiji divided and tore the country-which we consider as a deity of worship- my mind became full with thoughts of direful anger.
Briefly speaking, I thought to myself and foresaw that I shall be totally ruined and the only thing that I could except from the people would be nothing but hatred and that I shall have lost all my honour, even more valuable than my life, if I were to kill Gandhiji. But at the same time I felt that the Indian politics in the absence of Gandhiji would surely be practical, able to retaliate, and would be powerful with armed forces. No doubt, my own future would be totally ruined but the nation would be saved from the inroads of Pakistan. People may even call me and dub me as devoid of any sense or foolish, but the nation would be free to follow the course founded on reason which I consider to be necessary for sound nation-building. After having fully considered the question, I took the final decision in the matter but I did not speak about it to anyone whatsoever. I took courage in both my hands and I did fire the shots at Gandhiji, on 30th January 1948, on the prayer-grounds in Birla House.
There now remains hardly anything for me to say. If devotion to one’s country amounts to a sin, I admit I have committed that sin. If it is meritorious, I humbly claim the merit thereof. I fully and confidently believe that if there be any other Court of justice beyond the one founded by the mortals, my act will not be taken as unjust. If after death there be no such place to reach or to go to, there is nothing to be said. I have resorted to the action I did purely for the benefit of the humanity. I do say that my shots were fired at the person whose policy and action had brought rack (sic) and ruin and destruction to lacs of Hindus.
May the country properly known as Hindustan be again united and be one, and may the people be taught to discard the defeatist mentality leading them to submit to the aggressors. This is my last wish and prayer to the Almighty.
My confidence about the moral side to my action has not been shaken even by the criticism leveled against it on all sides. I have no doubt honest writers of history will weigh my act and find the true value thereof on some day in future.
Godse had, while talking to Apte and Karkare, claimed a measure of competence in the arts of writing and public speaking. He made full use of his talents during the trial and at the hearing of the appeal. Before us, he reiterated the arguments he had advanced before the trial judge and supplemented them with some fresh points which he had not thought of before. His main theme, however, was the nature of a righteous man’s duty, his dharma as laid down in the Hindu scriptures. He made moving references to historical events and delivered an impassioned appeal to Hindus to hold and preserve their motherland and fight for it with their very lives. He ended his peroration on a high note emotion, reciting verses from Bhagwadgita.
The audience was visibly and audibly moved. There was a deep silence when he ceased speaking. Many women were in tears and men were coughing and searching for their handkerchiefs. The silence was accentuated and made deeper by the sound of a occasional subdued sniff or a muffled cough. It seemed to me that I was taking part in some kind of melodrama or in a scene out of a Hollywood feature film. Once or twice I had interrupted Godse and pointed out the irrelevance of what he was saying, but my colleagues seemed inclined to hear him and the audience most certainly thought that Godse’s performance was the only worth-while part of the lengthy proceedings. A writer’s curiosity in watching the interplay of impact and response made me abstain from being too conscientious in the matter. Also I said to myself: ‘The man is going to die soon. He is past doing any harm. He should be allowed to let off steam for the last time.’
I have, however, no doubt that had the audience of that day been constituted into a jury and entrusted with the task of deciding Godse’s appeal, they would have brought in a verdict of ‘ not guilty’ by an overwhelming majority.
The final chapter of this sad story takes us to the Central Gaol, Ambalal, where Nathuram Godse and Apte were executed on the morning of November 15, 1949. After the conclusion of the trial they had been sent there to await the decision of the appeal preferred by them. Apte began to write a treatise on some aspects of Indian philosophy which he completed a day or two before his execution. Godse contented himself with regarding a number of books.
The two condemned prisoners were led out of their cells with their hands pinioned behind them. Godse walked in front. His step occasionally faltered. His demeanour and general appearance evidenced a state ot nervousness and fear. He tried to fight against it and keep up a bold exterior by shouting every few seconds the slogan ‘Akhand Bharat’ (undivided India). But his voice had a slight croak in it and the vigour with which he had argued his case at the trial and in the High Court seemed to have been all but expanded. The desperate cry was taken up by Apte who shouted ‘Amar rahe’ (may stay forever). His loud and firm tone made an uncanny contrast to Godse’s at times, almost feeble utterance. The Superintendent of the goal and the District Magistrate of Ambalal who had come to certify the due execution of the High Court’s order observed that, unlike Godse, Apte was completely self-possessed and displayed not the slightest sign of nervousness. He walked with a firm step with his shoulders thrown back and his head held high. Taller than Godse by several inches, he appeared to dominate over him. There was, on his face, a look not so much of defiance and justification of what he had done, as of an inner sense of fulfillment, of looking forward to a rightful end to the proceedings which had occasioned so much sound and fury. It was said afterwards that Godse had, during his last days in gaol, repented of his deed and declared that were he to be given another chance he would spend the rest of his life in the promotion of peace and the service of his country. Apte, on the other hand, maintained an unrelenting attitude. Till the very end he refused to admit his guilt, nor did he plead his innocence in the cringing tones of a beaten adversary. The study of Bhagwadgita and his own experiment in writing a treatise on philosophy may have taught him the futility of protest or prayer, or it may be his naturally stoic temperament, but he walked to his doom with the self-assurance and confidence of a man who is about to receive no more and no less than the expected and deserved reward for doing his duty.
A single gallows had been prepared for the execution of both. Two ropes, each with a noose, hung from the high crossbar in parallel lines. Godse and Apte were made to stand side by side, the black cloth bags were drawn over their heads and tied at the necks. After adjusting the nooses, the executioner stepped off the platform and pulled the lever.
Apte died almost at once and his still body swung in a slow oscillating movement, but Godse, though unconscious and unfeeling, continued to wriggle and display signs of life in the shivering of his legs and the convulsing of his body for quite fifteen minutes.
The dead bodies were cremated inside the gaol, the ground where the pyres had been erected was ploughed up and the earth and ashes taken to the Ghaggar river and secretly submerged at a secluded spot.
Appendix (A) Letters appeared in times of India July-1998
GANDHI Vs GODSE
It is indeed depressing to note that a dastardly murderer of the father of our nation who successfully led us to freedom is being depicted as a national hero like Bhagat Singh or Rani of Jhansi in a drama enacted at Mumbai. Every murder is a crime irrespective of its motive, and the murder of a world figure who was an apostle of peace and love, and to whom the whole nation owes its deep respect and veneration, is the most despicable and cowardly crime. Its glorification not only hurts the national ethos and culture, but also encourages intolerance in public life, and incites that class of people who are not ready to tolerate the opposite view in public affairs, to resort to violence to settle the scores.
Prima facie, this becomes an offence punishable under Section 505 IPC which seeks to punish the making or publishing of any statement which is likey to incite any class of persons to commit any offence against any other class of persons.
If you, by your statements in dramatic performance try to justify a political murder and glorify the murderer, you are inciting a class of political opponents to resort to violence against their political rivals, and when subsequently, you hire an irresponsible scribe to raise you to the status of a national hero, you are destroying a democratic and civilized society where public life is at the mercy of goons.
It is not just enough to stop the performance of this silly drama. The government should not only prosecute the author, performers and the organisers, an impartial inquiry into the whole episode in view of the fact that the Shiv Sena chief has now come out openly to defend this shameful act.
T U Mehta, Ahmedabad. (Ex. Chief-Justice- Himachal Pradesh)
(Time of India July 1998)
Apropos your Editorial “No licence to Act” (July 20). the ban on staging of play ‘Me Nathuram Godse Boltoy’ is unlikely to settle the dust of controversy, rather this has once again thrown open the vexed issues of permissible limits and nature and content of free speech rights guaranteed under the constitution. While it will be justifiably argue that the prohibition on the drama without seeing it is in the nature of pre-censorship, it would be countered contending that even the slightest downplay of Mahatma Gandhi could not be tolerated.
Recurrence of controversies of the kind have been more often than before in recent times. The Rashtrapita was portrayed in advertisement of shoes or the other day was ridiculed on a private television channel; painter Hussain tirelessly goes on to draw nude pictures of Hindu Gods and few year back there was a heated reaction from the nationalists when the apex court had upheld the right of the minority community students to refuse to sing the national anthem. The common moot question is what is the place of freedom of speech and expression vis-a-vis national values in the democracy of our country.
As far as the play on Godse is concerned, and as such in all audio and visual speecn and expression, the primary yardstick to judge the permissibility or otherwise of them is not what is said or expressed therein but how, why and with what intention it is said. In the enjoyment of freedom of speech, however, it is most desirable that its expansion has the intake of values of culture, nationalist outlook and national pride and honour. Our national leaders, historical achievement, national symbols and cultural values are the real valueattributes for the society and they have to be protected and respected if their sanctity. Are we to permit licence to say anything on the plea of right to say everything and thereby compromise these ideals and values?
Your editorial is right in saying that the Indian Society should be taught that the freedom of speech has to be exercised in responsible manner. The difficulty arises because there are no manageable criteria in this regard. Though the constitutionally conferred right to freedom of speech under Article 19(1)(a) is delimited in its enjoyment by the reasonable restrictions provided in Article 19(2). these reasonable restrictions do not contain the ground of national values, pride and honour to restrict freedom of speech and expression.
Parliament needs to consider this aspect. Nilay V. Anjaria, Ahmedabad.
FIFTY YEARS AFTER / NATHURAM GODSE
(India Today Aug. 1998)
IN THE EARLY HOURS OF A COLD NOVEMBER MORNING IN 1948,two prisoners were escorted from the death now in Ambala prison. Clutching a map of undivided India in one hand and the bhagwa dhwaj (saffron flag) in another. 38year-old Nathuram Godse and37-year-old Narayan Apte walked to the gallowe chanting in unison a Sanskrit invocation to the motherland Godse died instantly, but Apte’s end was more painful-he had to be hanged a second time. A few hours later their bodies were cremated outside the prison walls, immediately afterwards, the whole area was ploughed and planted with grass so that no one could identify the spot and build a shrine.
Fifty years later, there is no public shrine in Ambala honouring the assassins of Mahatma Gandhi, in history textbooks, Godse is perfunctorily dismissed as Gandhi’s killer and Apte’s reputation as the brain behind the murder has been forgotten. For generations of post-independence Indians, they mean nothing and signify even less. Yet, the ghost of Godse refuses to go away. Every now and then it emerges from the recesses of the past to haunt a nation that is still unsure of how to cope with its history. On at least three occasions in the past three decades, the austere Chitpavan Brahmin from Pune has been put in the dock posthumously and made to answer for the three bullets that felled the greatest apostle of non-violence this century.
It happened again this month Pradeep Dalvi’s play Mee Nathuram Godse Boltoy (I am Nathuram Godse speaking) was calculated to take the Marathi stage by storm. Written in 1984, Dalvi struggled for 14 years to get the script approved by the Stage Performances Scrutiny Board a curious culture police that exists in all states. It took the election of a Shiv Sena-BJP government in the state the appointment ant a new board and some minor changes for the play to receive a certificate. Based on Godse’s testimony to the Appeals Court in 1948, it sought to skillfully dramatise the flip side of Gandhi’s murder. “I wanted to reveal the assassin’s character, his convictions, thinking and why he went out of his way to kill Gandhi.” Says Dalvi. “It’s important to understand his compulsion.”
When it opened to a packed Shivaji Mandir auditorium on July 10. The response was staggering, but in an entirely unexpected way. Godse’s spirited denunciation of Gandhi for nurturing a fledgling Pakistan and being insensitive to the plight of Hindu refugees and his passionate appeal for akhand undivided Hindustan were not merely dramatically compelling but emotionally captivating. So powerful was the projection of Godse that the play almost seemed like a justification for a cold.
CRAZY FOR A CAUSE
(India Today Aug. 1998)
LIKE MOST ZEALOTS. THE MURDERERS OF MAHATMA GANDHI were fired with a sense of divine mission. “We were the persons.” says Gopal Godse in a matter of fact way. “who felt Gandhi should never meet a natural death. It was not in our hands. It was destiny. So far as we were concerned, he deserved only death as a punishment.”
This perverse conviction was, however, not matched by a similar strategic finesse. Judged by contemporary standards, the plot to kill was marked by amateurishness and colossal ineptitude. That they ultimately succeeded in their grisly project owed more to good luck and the Mahatma’s complete indifference to his personal security. Initially preoccupied with hare-brained schemes to fight the Razakars in the Nizam’s Hyderabad, Narayan Apte came into contact with Digamber Badge, a small-time gun-runner. Madanlal Pahwa, an enterprising refugee from Punjab, and Vishnu Karkare, a hotel owner of Ahmednagar whose conscience was stirred by the massacre of Hindus in Noakhali. Nathuram Godse was more ocupied in editing Hindu Rashtra, writing fiery editorials declaiming against the injustice to Hindus and reading Perry Mason thrillers. Together, they had a cause and a desire to do something daring. The only thing missing was target.
That problem was resolved on January 12, 1948. As soon as the tele-printers signalled the news of Gandhi’s fast to pressure the Government into paying Rs. 55 crore to Pakistan. Godse and Apte deemed he must die. Godse wrote to his insurance company changing the beneficiaries of his two life policies, his brother Gopal applied to his employers for leave so as to recover a disused revolver he had buried in Kirkee, near Pune, and Apte began a frenetic search for guns and grenades. They decided on January 20 as the D-Day but almost missed the flight to Delhi because they first landed up in the wrong airport. Godse, Apte and Karkare checked into Marina Hotel and the others into the Hindu Mahasabha Bhavan. After a quick round of Birla House they decided on a five-pronged commando operation. The bomb did go off but the gun did not fire. Pahwa was caught and should have spilled the beans had it not been for the rivalry between the Delhi and Bombay police.
The other conspirators rushed back to Bombay. Then, flush with a generous donation from a benefactor, they haunted for another weapon. Godse, Apte and Karkare flew back to Delhi on January 27, travelled by train to Gwalior and purchased a 1934 Italian-made automatic 9mm Beretta. Returning to Delhi two days later, they checked into the railway retiring room. That evening, Apte and Karkare went to see a film in Chandni Chowk, while Godse went to have himself photographed. The next day, they went to the Ridge behind Birla temple and, for the first time, tested the weapon. It worked.
It worked once again in the afternoon. Godse believed he had saved India. After arrest, he insisted the doctors certify him normal, blooded murder. By the time the play was six shows old, tickets were fetching a handsome premium in the black market. Long exposed to the deification of the Father of the Nation, the audience revelled in a heady dose of revisionist history.
That’s when the present intruded into the past. Well aware of the BJP’s diffidence on the subject-Godse was initially nurtured by the Sangh Parivar and the RSS was banned after Gandhi’s assassination-the Congress chose to make an issue of the play in Parliament. On July 16, it was joined by the rest of the Opposition in demanding a ban on Mee Nathuram Godse Boltoy. In the next two days the issue snowballed. In Kerala the ruling Left Democratic Front even tried to link the matter with a local controversy over the Sivagiri Mutt. Always anxious to keep his liberal credentials intact Prime Minister Atal Binari Vajpayee was particularly agitated on receiving an agonised letter of protest from veteran Gandhian Usha Mehta. He instructed Home Minister L.K. Advani to take action.
For Advani it was an awkward predicament Personally opposed to bans and censorship as an opposition leader he attacked the ban on Salman Rushdie’s “The Satant verses” the home minister was never the less aware that the issue could get out of hand Apart from resurrecting the hoary controversy over the RSS alleged involvement in the Gandhi murder there was the danger that the Opposition would use the issue to disrupt both Parliament and the Maharashtra Assembly. He first advised the Mahohar Joshi Government to ensure that the issue didn’t became a law and order problem But before the state Government could act he bowed to vajpayees pressure and advised the state Government to prohibit its performance” The Government Advani told Parliament, “strongly disapproves of anything that denigrates the hallowed memory of Mahatma Gandhi and belittles the unique role he played in leading the nation of freedom” The lofty statement barely concealed the fact that the Government had bowed to pressure and succumbed to expediency
The Center’s “advice” left the Maharashtra Government with no option but to prohibit the play. Says state Culture Minister Pramod Navalkar, the man behind the crusade against lurid advertisements and shows in pubs: “We were not very pleased to ban it. But we couldn’t let it become a law and order issue either.” Shiv Sena supremo Bal Thackeray, who has never concealed his admiration for Godse. wasn’t pleased either. “I interpret it as prohibition, not as ban.” he said dourly.
Next, it was the turn of the Left to join the “ban” wagon so as to please the Congress. The Kerala police raided the offices of Tapathi Pusthaka Prasadhaka Sanghom (operating from the RSS office) in Kannur, seized 25 copies of the Malayalam translation of Godse’s court deposition, May It Please Your Honour, and arrested the printer. The Government used its powers under Section 153 of the Indian Penal Code that permits action to prevent the spread of communal hatred. It conveniently ignored a 1983 court ruling that section 153 cannot be misused to thwart historical research.
This month’s events mark the fourth time that Godse has been at the center of a storm since his execution. First, the Government prohibited the distribution of Godse’s testimony in court, despite it being a part of the court records. Second, the Delhi Administration banned the original Marathi version of Gopal Godse’s Gandhji’s Murder and After when it was published in 1967, Gopal, the younger brother of Nathuram was sentenced to life imprisonment for his role in the Gandhi murder plot and released from prison in 1965. He challenged the ban in the Bombay High Court. In a landmark 217-page judgment delivered in 1968, the court said. “We think that the claim of the publisher that Gandhi’s assassination is now a matter of history’ …is fairly justified. “Considering the government’s claim that the book would contribute to communal disharmony. The high court said it was least concerned with the author’s motives. The central theme of the book Partition and Gandhi’s murder-was deemed a legitimate subject for study by any citizen of India.
The Bombay High Court judgment came too late to reverse the Government’s ban on American academic Stanley Wolpert’s Nine Hours To Rama published in 1962. Actually, the novel on Gandhi’s assassination was a casualty of its celluloid version, directed by Mark Robson (of Peyton Place fame) and starring German actor Horst Buccholz as Godse. For reasons unknown, the Union Cabinet disapproved of the film after a private showing in November 1962-at the height of the Sino-lndian war. In 1988, when Penguin India.
(India Today Aug. 1998)
There are many in Pune who still revere Godse and Apte. For the families of the Mahatma’s killers, upholding their legacy is a matter of intense pride.
MINUTES BEFORE HE faced the gallows in Ambala jail, Nathuram Godse had his will testified by the magistrate presiding over his execution. “My ashes,” he instructed his elder brother Dattatraya. “may be sunk in the holy Sindhu river when she will again flow freely under the aegis of the flag of Hindustan… It hardly matters even if it took a couple of generations for realising my wish. Preserve the ashes till then…”
After cremation, the ashes of Godse and Narayan Apte were not handed over to their families. Jail officials took the urns to a railway bridge and dropped the ashes into the Ghaggar river. Later in the afternoon, one of them narrated the experience to a shopkeeper in the bazaar. The shopkeeper in turn hurriedly whispered the information to Indrasen Sharma, a local Hindu Mahasabha worker employed by The Tribune. Sharma accompanied by two fellow Mahas’abhaites. Immediately left for the spot. “The river was only six inches deep.” says Sharma, now living in retirement in Delhi, “and we managed to collect half a matka of ashes.” That matka has handed over Om Prakash Kohal, a lecturer in a local college, who in turn passed it on to one Dr L.V. Paranjape in Nasik. There it lay in safe custody until it was handed over to Gopal Godse in 1965 after his release from prison. It is now preserved, as per Godse’s wishes, in a silver urn in a residential flat in Pune.
Each November 15, since 1950. Godse’s “martyrdom day” is observed in Pune. First, the portraits of Godse and Apte, inset in a map of akhand Hindustan are garlanded. Then, lamps-the numbers signifying the years since his death-are lit and an aarti performed. Finally, the audience takes a collective pledge to work towards full-filling Godse’s dream of a united India. “It took the Jews 1,600 years to recover Jerusalem.” Says Gopal Godse and each year they took the pledge next year Jerusalem.
The gatherings are small-though the number of Godse ceremonies across India has actually grown in recent years-but to the committed. Godse remains the symbol of a cause. “Those of us who were young and believed in the Hindu Mahasabha ideology did feel that Gandhi deserved to die for his anti-national activities.” says Vikram Savarkar, whose uncle Veer Savarkar was the ideological guru of Godse and Apte. “There is a part of the samaj that realised the significance of Nathuram’s act.” says Gopal Godse. “There was sympathy but people were also afraid.”
The tear was understandable. After Gandhi’s death, the ire of Congress workers was directed at the Brahmins of Pune. There was organised rioting and Pune was under curfew for a week. Later many were detained by the police because of their links with the RSS and Hindu Mahasabha. “It was difficult time,” recounts Sindhu Godse, Gopal’s wife. “Our house was looted and we were teased and harassed. That was Gandhism.” Sindhu was even advised by many well-wishers to revert to her maiden name. She refused. “I was married into the Godses. Even if I fall down, I will remain a Godse. I proudly said I was Nathuram’s sister-in-law.”
“My confidence about the moral side of my action has not been shaken even by the criticism levelled against it on all sides.” Godse told the Appeals Court confidently. That sense of righteousness has rubbed off on the Godse and Apte families.
Champutai Apte was only 14 when she married the dashing and chainsmoking “Nana” Apte. By 31 she was widowed, and a year later lost her only child. Today she lives in the attic of her father’s ancestral house, her only luxury an old alarm clock kept in a glass case. Her only reminder of her husband is an old photograph and her mangalsutra that she continues wearing- “He told me not to live like a widow”. Always aloof from politics, she only got to know of Apte’s involvement in the Gandhi murder after his arrest in Mumbai was she angry? “I was not angry. He has given his life for the nation. I am living a proud life. What regret?”
That reassurance has come from the support of Pune’s closely knit Chitpavan Brahmin community. In the vanguard of revolutionary nationalism, the lighteyed Chitpavan Brahmins were among the first to embrace Hindutva, an ideology they perceived as the logical extension of the legacy of Shivaji, the Peshwas and Lokmanya Tilak. Out of place in both the social reform movement of Mahatma Phule and the mass politics of Mahatma Gandhi, large numbers of them looked to Sarvarkar, the Hindu Mahasabha and finally, the RSS for inspiration. The Godse cult stems from this mindset and time has only proved a partial healer.
Godse was a familiar figure in Pune in the 1940s and Apte’s father was a respected scholar involved in charitable work. They were part of the old city’s Brahmin establishment. Their role in the Mahatma’s murder may have shocked the city but the act didn’t make the Godses and Aptes social out casts. Sindhu Godse ran a small engineering business while Gopal was in prison and Champutai retired as a nursery schoolteacher. “My children never suffered in school,” says sindhu the teaching Community was very understanding adds Champutai: “I too never suffered. The community was very supportive.”
That supportiveness did not stem from a belief that Gandhi deserved to die. The murderers of India’s greatest son were nurtured in an ambience were Gandhism was equated with effeteness. These were modern India’s early elites who prospered under the Peshwas, benefited from English education, supported the early nationalists and got lost in democracy. For this they held Gandhi responsible.
—SWAPAN DASGUPTA and ASHOK MALIK sought the Home Ministry’s permission for a paperback edition of the novel, it was informed that “we have reviewed the file and have no reason to change our decision to ban the book”. The ban persists to this date though extracts of the book are freely accessible on the Internet.
What explains this strange reluctance on the part of successive governments to permit any public deliberation on the Gandhi murder? Gandhi was one of the most outstanding personalities of this century. His leader ship of the national movement was unquestioned and his role in history is assured. His assassination was a dastardly act and Godse stood condemned by public opinion much before the judicial verdict against him was pronounced. In death, Gandhi and Godse may have got intertwined but in life they were simply not on par. So why is Godse’s critique of Gandhi being singled out of official action.
From a liberal point of view, the heavy-handedness of the Government is inexplicable. “Controversial ideas need to be debated in public.” says Wolpert, who was at the centre of another controversy in 1996over his biography of Jawaharlal Nehru, pointing to the fact that even Adolf Hitler’s Mein Kampf is available in countries that were invaded and brutalised by the Nazis. “If we keep banning art and books, where will we end up?” asks National School of Drama Director Ram Gopal Bajaj. Adds playwright Girish Kanard: “Whatever its critique of Mahatma Gandhi, we all have a right to see the play and decide for ourselves. What worries me is the proliferation of an old RSS-Shiv Sena technique: collect 200 to 300 people, create a law and order problem, divert attention from the actual creative work and cause a situation where a ban seems the easy way out.”
In the case of Godse, however libertarian arguments are met with reservations. If former Congress president Sitaram Kesri is gung-ho that “the ban is totally justified because glorification of Gandhi’s assassin means that as a nation we are endorsing what he did others are a little more cautious. Says leader Somnath Chatterjee: “Ordinarily one wouldn’t support an attempt to interfere with the freedom of expression but in a situation in which a play is being used to portray a murder as a martyr one cannot but reluctantly support such a measure.”
That freedom is not absolute licence is conceded by all, but does it have to be tempered with political expediency “killing Gandhi didn’t put the end to Gandhism.” says Maharashtra Deputy Chief Minister Gopinath Munde. “Stopping the play doesn’t mean that Godse’s ideology will be banned.” Munde is right, but will find it daunting to apply the same logic to his government’s offensive against painter M. F. Husain and sundry pop stars. Conviction cannot become a matter of political convenience. In Maharashtra, the Shiv Sena and a section of the BJP are understandably sore at having been forced to stop Dalvi’s play. Will this experience now prompt them to abandon state sponsored exercises in ideological and cultural purification? Or will it prompt a wave of savage ideological retaliation centered on counter-in-tolerance? A section of the saffron camp certainly feels that the Vajpayee Government is pulling its punches and not doing enough to prompt the party’s distinctiveness. This, however, is a fringe view. The leadership sees in the Godse controversy an opportunity to extricate the party from the taint of being “Gandhi’s killers’. Now in positions of authority the BJP is in search of respectability and wouldn’t mind jettisoning the last strands of the Godse connection. Having placed Gandhiji is the Sangh Parivar pantheon, the BJP is unlikely to regress.
In any case, pre-determined ideology is inadequate to comprehend the complexities of Godse. The assassin of Gandhi wasn’t a crank along the lines of the murderers of Martin Luther King and John F. Kenedy. Godse failed to matriculate but he was nevertheless an accomplished Marathi polemicist with definite and clear views of what constituted right and wrong. “It was not a supari Killing, says former Hindu Mahasabha president Vinayak Savarkar who knew both Godse and Apte.”Godse was a learned man. He had ideological reasons for doing what he did.”
Those ideological reasons were spelt out by Godse in his lengthy deposition to the court. In it, with copious references to philosophy and contemporary politics, he spelt out his belief and Gandhi “had no right to vivisect the country, the image of our worship. But he did it all the same”. From all accounts it was a masterly performance. Even the judges were impressed. Justice G.D.KhosIa, who sat on a three-bench court of appeal/later wrote that women could be seen sobbing after Godse’s final deposition. “I have… no doubt that had the audience of that day been constituted into a jury… they would have brought in a verdict of not guilty by an overwhelming majority. “Gopal Godse, in fact, traces the Government’s determination to suppress the debate about his brother to the power of his arguments. “They did not want the truth to emerge.”
Such a suggestion seems unduly conspiratorial. The Government’s real fem stemmed from the high emotive content of Godse’s justification of his “moral but “illegal” act. In the context of the 1950s, when Indian democracy was still in its infancy, it was a legitimate fear. Partition and its accompanying horrors were still fresh in the popular imagination and Godse s message was calculated to have an inflammatory, effect. But that was 50’years ago. Today; much of what angered Godse and his coconspirators is of academic interest. The refugees from Pakistan have resettled and even prospered and Indian nationhood hasn’t been bar tried away, as Goase feared. Even Hindutva is alive and kicking. A ban born out of anxiety has little relevance. Godse has been tried, found guilty and punished. He now belongs to history.
Actually, it was the Mahatma who had the proverbial last word. When Godse’s associate Madanlal Pahwa, a refugee from Punjab, threw a bomb at his prayer meeting a few days before the murder, Gandhi implored forgiveness and understanding. Indicating that Pahwa may have been miss-guided by the Bhagwat Gita, he nevertheless cautioned: “The youth should realise that those who differed from him were not necessarily evil.’
It’s a message that should be compulsory rending for those politicians who insists on playing football with the past.
Please read further for understanding Gandhiji’s views on “Partition of India” a recent publication of Mani Bhavan Gandhi Sangrahalaya- Mumbai-named as “Gandhiji’s on Partition” – Views of Gandhiji’s gethered from “Collected works of mahatma Gandhi” available at Mani Bhavan, labournum Road, Gamdevi, Mumbai-400007.
G.D. KHOSLA Gopal Das Khosla was born at Lahore on December 15, 1901 and the first few years of his life were spent in various towns of punjab where his father a member of the Civil Service, was posted from time to time. He was educated at St. George’s College, Mussorie, and Emenuel College, Cambridge, where he took the B.A. (Hons.) degree in Mathematics in 1923. In 1925, he became a Civil Servant. As Magistrate, and later Session judge, he saw a great deal of urban and rural Punjab, and had ample occasion to study the Punjabi, way of life in its different aspects. He was a judge of the Punjab High Court. He took an active interest in Music, dramatics and culture of Northern India, and was anxious to promote tourism, especially in the mountainous regions of India.
From his childhood, Khosla has been interested in the world of letters. The study of Urdu and Persian in his school days gave him a taste for languages, and while in Europe he learnt to read and speak French. He was a regular radio broadcaster and had given more than 200 talks at home and abroad. His major literary works are Stern Reckoning, our Judicial System, Himalayan Circuit, and The Price of wife.
Gandhiji’s Assassin Nathuram Godse’s Final Address to the Court
Nathuram Godse was arrested immediately after he assassinated Gandhiji, based on a F.I. R. filed by Nandlal Mehta at the Tughlak Road Police station at Delhi. The trial, which was held in camera, began on 27th May 1948 and concluded on 10th February 1949. He was sentenced to death..
An appeal to the Punjab High Court, then in session at Simla, did not find favour and the sentence was upheld. The statement that you are about to read is the last made by Godse before the Court on the 5th of May 1949.
Such was the power and eloquence of this statement that one of the judges, G. D. Khosla, later wrote, “I have, however, no doubt that had the audience of that day been constituted into a jury and entrusted with the task of deciding Godse’s appeal, they would have brought a verdict of ‘not Guilty’ by an overwhelming majority”
WHY I KILLED GANDHI
Born in a devotional Brahmin family, I instinctively came to revere Hindu religion, Hindu history and Hindu culture. I had, therefore, been intensely proud of Hinduism as a whole. As I grew up I developed a tendency to free thinking unfettered by any superstitious allegiance to any isms, political or religious. That is why I worked actively for the eradication of untouchability and the caste system based on birth alone. I openly joined RSS wing of anti-caste movements and maintained that all Hindus were of equal status as to rights, social and religious and should be considered high or low on merit alone and not through the accident of birth in a particular caste or profession.
I used publicly to take part in organized anti-caste dinners in which thousands of Hindus, Brahmins, Kshatriyas, Vaisyas, Chamars and Bhangis participated. We broke the caste rules and dined in the company of each other. I have read the speeches and writings of Ravana, Chanakiya, Dadabhai Naoroji, Vivekanand, Gokhale, Tilak, along with the books of ancient and modern history of India and some prominent countries like England, France, America and Russia. Moreover I studied the tenets of Socialism and Marxism. But above all I studied very closely whatever Veer Savarkar and Gandhiji had written and spoken, as to my mind these two ideologies have contributed more to the moulding of the thought and action of the Indian people during the last thirty years or so, than any other single factor has done.
All this reading and thinking led me to believe it was my first duty to serve Hindudom and Hindus both as a patriot and as a world citizen. To secure the freedom and to safeguard the just interests of some thirty crores (300 million) of Hindus would automatically constitute the freedom and the well-being of all India, one fifth of human race. This conviction led me naturally to devote myself to the Hindu Sanghtanist ideology and programme, which alone, I came to believe, could win and preserve the national independence of Hindustan, my Motherland, and enable her to render true service to humanity as well.
Since the year 1920, that is, after the demise of Lokamanya Tilak, Gandhiji’s influence in the Congress first increased and then became supreme. His activities for public awakening were phenomenal in their intensity and were reinforced by the slogan of truth and non-violence which he paraded ostentatiously before the country. No sensible or enlightened person could object to those slogans. In fact there is nothing new or original in them. They are implicit in every constitutional public movement. But it is nothing but a mere dream if you imagine that the bulk of mankind is, or can ever become, capable of scrupulous adherence to these lofty principles in its normal life from day to day.
In fact, honour, duty and love of one’s own kith and kin and country might often compel us to disregard non-violence and to use force. I could never conceive that an armed resistance to an aggression is unjust. I would consider it a religious and moral duty to resist and, if possible, to overpower such an enemy by use of force. [In the Ramayana] Rama killed Ravana in a tumultuous fight and relieved Sita.. [In the Mahabharata], Krishna killed Kansa to end his wickedness; and Arjuna had to fight and slay quite a number of his friends and relations including the revered Bhishma because the latter was on the side of the aggressor. It is my firm belief that in dubbing Rama, Krishna and Arjuna as guilty of violence, the Mahatma betrayed a total ignorance of the springs of human action.
In more recent history, it was the heroic fight put up by Chhatrapati Shivaji that first checked and eventually destroyed the Muslim tyranny in India. It was absolutely essentially for Shivaji to overpower and kill an aggressive Afzal Khan, failing which he would have lost his own life. In condemning history’s towering warriors like Shivaji, Rana Pratap and Guru Gobind Singh as misguided patriots, Gandhiji has merely exposed his self-conceit. He was, paradoxical as it may appear, a violent pacifist who brought untold calamities on the country in the name of truth and non-violence, while Rana Pratap, Shivaji and the Guru will remain enshrined in the hearts of their countrymen for ever for the freedom they brought to them.
The accumulating provocation of thirty-two years, culminating in his last pro-Muslim fast, at last goaded me to the conclusion that the existence of Gandhi should be brought to an end immediately. Gandhi had done very good in South Africa to uphold the rights and well-being of the Indian community there. But when he finally returned to India he developed a subjective mentality under which he alone was to be the final judge of what was right or wrong. If the country wanted his leadership, it had to accept his infallibility; if it did not, he would stand aloof from the Congress and carry on his own way.
Against such an attitude there can be no halfway house. Either Congress had to surrender its will to his and had to be content with playing second fiddle to all his eccentricity, whimsicality, metaphysics and primitive vision, or it had to carry on without him. He alone was the Judge of everyone and every thing; he was the master brain guiding the civil disobedience movement; no other could know the technique of that movement. He alone knew when to begin and when to withdraw it. The movement might succeed or fail, it might bring untold disaster and political reverses but that could make no difference to the Mahatma’s infallibility. ‘A Satyagrahi can never fail’ was his formula for declaring his own infallibility and nobody except himself knew what a Satyagrahi is. Thus, the Mahatma became the judge and jury in his own cause. These childish insanities and obstinacies, coupled with a most severe austerity of life, ceaseless work and lofty character made Gandhi formidable and irresistible.
Many people thought that his politics were irrational but they had either to withdraw from the Congress or place their intelligence at his feet to do with as he liked. In a position of such absolute irresponsibility Gandhi was guilty of blunder after blunder, failure after failure, disaster after disaster. Gandhi’s pro-Muslim policy is blatantly in his perverse attitude on the question of the national language of India. It is quite obvious that Hindi has the most prior claim to be accepted as the premier language. In the beginning of his career in India, Gandhi gave a great impetus to Hindi but as he found that the Muslims did not like it, he became a champion of what is called Hindustani.. Everybody in India knows that there is no language called Hindustani; it has no grammar; it has no vocabulary. It is a mere dialect, it is spoken, but not written. It is a bastard tongue and cross-breed between Hindi and Urdu, and not even the Mahatma’s sophistry could make it popular. But in his desire to please the Muslims he insisted that Hindustani alone should be the national language of India. His blind followers, of course, supported him and the so-called hybrid language began to be used. The charm and purity of the Hindi language was to be prostituted to please the Muslims. All his experiments were at the expense of the Hindus.
From August 1946 onwards the private armies of the Muslim League began a massacre of the Hindus. The then Viceroy, Lord Wavell, though distressed at what was happening, would not use his powers under the Government of India Act of 1935 to prevent the rape, murder and arson. The Hindu blood began to flow from Bengal to Karachi with some retaliation by the Hindus. The Interim Government formed in September was sabotaged by its Muslim League members right from its inception, but the more they became disloyal and treasonable to the government of which they were a part, the greater was Gandhi’s infatuation for them. Lord Wavell had to resign as he could not bring about a settlement and he was succeeded by Lord Mountbatten. King Log was followed by King Stork. The Congress which had boasted of its nationalism and socialism secretly accepted Pakistan literally at the point of the bayonet and abjectly surrendered to Jinnah. India was vivisected and one-third of the Indian territory became foreign land to us from August 15, 1947.
Lord Mountbatten came to be described in Congress circles as the greatest Viceroy and Governor-General this country ever had. The official date for handing over power was fixed for June 30, 1948, but Mountbatten with his ruthless surgery gave us a gift of vivisected India ten months in advance. This is what Gandhi had achieved after thirty years of undisputed dictatorship and this is what Congress party calls ‘freedom’ and ‘peaceful transfer of power’. The Hindu-Muslim unity bubble was finally burst and a theocratic state was established with the consent of Nehru and his crowd and they have called ‘freedom won by them with sacrifice’ – whose sacrifice? When top leaders of Congress, with the consent of Gandhi, divided and tore the country – which we consider a deity of worship – my mind was filled with direful anger.
One of the conditions imposed by Gandhi for his breaking of the fast unto death related to the mosques in Delhi occupied by the Hindu refugees. But when Hindus in Pakistan were subjected to violent attacks he did not so much as utter a single word to protest and censure the Pakistan Government or the Muslims concerned. Gandhi was shrewd enough to know that while undertaking a fast unto death, had he imposed for its break some condition on the Muslims in Pakistan, there would have been found hardly any Muslims who could have shown some grief if the fast had ended in his death. It was for this reason that he purposely avoided imposing any condition on the Muslims. He was fully aware of from the experience that Jinnah was not at all perturbed or influenced by his fast and the Muslim League hardly attached any value to the inner voice of Gandhi. Gandhi is being referred to as the Father of the Nation.
But if that is so, he had failed his paternal duty inasmuch as he has acted very treacherously to the nation by his consenting to the partitioning of it. I stoutly maintain that Gandhi has failed in his duty. He has proved to be the Father of Pakistan. His innervoice, his spiritual power and his doctrine of non-violence of which so much is made of, all crumbled before Jinnah’s iron will and proved to be powerless. Briefly speaking, I thought to myself and foresaw I shall be totally ruined, and the only thing I could expect from the people would be nothing but hatred and that I shall have lost all my honour, even more valuable than my life, if I were to kill Gandhiji. But at the same time I felt that the Indian politics in the absence of Gandhiji would surely be proved practical, able to retaliate, and would be powerful with armed forces. No doubt, my own future would be totally ruined, but the nation would be saved from the inroads of Pakistan. People may even call me and dub me as devoid of any sense or foolish, but the nation would be free to follow the course founded on the reason which I consider to be necessary for sound nation-building.
After having fully considered the question, I took the final decision in the matter, but I did not speak about it to anyone whatsoever. I took courage in both my hands and I did fire the shots at Gandhiji on 30th January 1948, on the prayer-grounds of Birla House. I do say that my shots were fired at the person whose policy and action had brought rack and ruin and destruction to millions of Hindus. There was no legal machinery by which such an offender could be brought to book and for this reason I fired those fatal shots. I bear no ill will towards anyone individually but I do say that I had no respect for the present government owing to their policy which was unfairly favourable towards the Muslims. But at the same time I could clearly see that the policy was entirely due to the presence of Gandhi.
I have to say with great regret that Prime Minister Nehru quite forgets that his preachings and deeds are at times at variances with each other when he talks about India as a secular state in season and out of season, because it is significant to note that Nehru has played a leading role in the establishment of the theocratic state of Pakistan, and his job was made easier by Gandhi’s persistent policy of appeasement towards the Muslims. I now stand before the court to accept the full share of my responsibility for what I have done and the judge would, of course, pass against me such orders of sentence as may be considered proper. But I would like to add that I do not desire any mercy to be shown to me, nor do I wish that anyone else should beg for mercy on my behalf. My confidence about the moral side of my action has not been shaken even by the criticism levelled against it on all sides. I have no doubt that honest writers of history will weigh my act and find the true value thereof some day in future.
Nathuram Vinayak Godse (19 May 1910 – 15 November 1949) was a right wing advocate of Hindu nationalism who assassinated Mahatma Gandhi, shooting him in the chest three times at point blank range in New Delhi on 30 January 1948.Godse, an ex Rashtriya Swayamsevak Sangh member from Pune, Maharashtra, thought Gandhi favored the political demands of India’s Muslims during the partition of India. He plotted the assassination with Narayan Apte and six others. After a trial that lasted over a year, Godse was sentenced to death on 8 November 1949. Although pleas for commutation were made by Gandhi’s two sons, Manilal Gandhi and Ramdas Gandhi, they were turned down by India’s prime minister Jawaharlal Nehru, deputy prime minister Vallabhbhai Patel and the Governor-General Chakravarti Rajagopalachari, and Godse was hanged in the Ambala jail on 15 November 1949.
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George Washington First Inaugural Address In The City Of New York Thursday, April 30, 1789
The Nation’s first chief executive took his oath of office in April in New York City on the balcony of the Senate Chamber at Federal Hall on Wall Street. General Washington had been unanimously elected President by the first electoral college, and John Adams was elected Vice President because he received the second greatest number of votes. Under the rules, each elector cast two votes. The Chancellor of New York and fellow Freemason, Robert R. Livingston administered the oath of office. The Bible on which the oath was sworn belonged to New York’s St. John’s Masonic Lodge. The new President gave his inaugural address before a joint session of the two Houses of Congress assembled inside the Senate Chamber.
Fellow-Citizens of the Senate and of the House of Representatives:
Among the vicissitudes incident to life no event could have filled me with greater anxieties than that of which the notification was transmitted by your order, and received on the 14th day of the present month. On the one hand, I was summoned by my Country, whose voice I can never hear but with veneration and love, from a retreat which I had chosen with the fondest predilection, and, in my flattering hopes, with an immutable decision, as the asylum of my declining years–a retreat which was rendered every day more necessary as well as more dear to me by the addition of habit to inclination, and of frequent interruptions in my health to the gradual waste committed on it by time. On the other hand, the magnitude and difficulty of the trust to which the voice of my country called me, being sufficient to awaken in the wisest and most experienced of her citizens a distrustful scrutiny into his qualifications, could not but overwhelm with despondence one who (inheriting inferior endowments from nature and unpracticed in the duties of civil administration) ought to be peculiarly conscious of his own deficiencies. In this conflict of emotions all I dare aver is that it has been my faithful study to collect my duty from a just appreciation of every circumstance by which it might be affected. All I dare hope is that if, in executing this task, I have been too much swayed by a grateful remembrance of former instances, or by an affectionate sensibility to this transcendent proof of the confidence of my fellow-citizens, and have thence too little consulted my incapacity as well as disinclination for the weighty and untried cares before me, my error will be palliated by the motives which mislead me, and its consequences be judged by my country with some share of the partiality in which they originated.
Such being the impressions under which I have, in obedience to the public summons, repaired to the present station, it would be peculiarly improper to omit in this first official act my fervent supplications to that Almighty Being who rules over the universe, who presides in the councils of nations, and whose providential aids can supply every human defect, that His benediction may consecrate to the liberties and happiness of the people of the United States a Government instituted by themselves for these essential purposes, and may enable every instrument employed in its administration to execute with success the functions allotted to his charge. In tendering this homage to the Great Author of every public and private good, I assure myself that it expresses your sentiments not less than my own, nor those of my fellow-citizens at large less than either. No people can be bound to acknowledge and adore the Invisible Hand which conducts the affairs of men more than those of the United States. Every step by which they have advanced to the character of an independent nation seems to have been distinguished by some token of providential agency; and in the important revolution just accomplished in the system of their united government the tranquil deliberations and voluntary consent of so many distinct communities from which the event has resulted can not be compared with the means by which most governments have been established without some return of pious gratitude, along with an humble anticipation of the future blessings which the past seem to presage. These reflections, arising out of the present crisis, have forced themselves too strongly on my mind to be suppressed. You will join with me, I trust, in thinking that there are none under the influence of which the proceedings of a new and free government can more auspiciously commence.
By the article establishing the executive department it is made the duty of the President “to recommend to your consideration such measures as he shall judge necessary and expedient.” The circumstances under which I now meet you will acquit me from entering into that subject further than to refer to the great constitutional charter under which you are assembled, and which, in defining your powers, designates the objects to which your attention is to be given. It will be more consistent with those circumstances, and far more congenial with the feelings which actuate me, to substitute, in place of a recommendation of particular measures, the tribute that is due to the talents, the rectitude, and the patriotism which adorn the characters selected to devise and adopt them. In these honorable qualifications I behold the surest pledges that as on one side no local prejudices or attachments, no separate views nor party animosities, will misdirect the comprehensive and equal eye which ought to watch over this great assemblage of communities and interests, so, on another, that the foundation of our national policy will be laid in the pure and immutable principles of private morality, and the preeminence of free government be exemplified by all the attributes which can win the affections of its citizens and command the respect of the world. I dwell on this prospect with every satisfaction which an ardent love for my country can inspire, since there is no truth more thoroughly established than that there exists in the economy and course of nature an indissoluble union between virtue and happiness; between duty and advantage; between the genuine maxims of an honest and magnanimous policy and the solid rewards of public prosperity and felicity; since we ought to be no less persuaded that the propitious smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained; and since the preservation of the sacred fire of liberty and the destiny of the republican model of government are justly considered, perhaps, as deeply, as finally, staked on the experiment entrusted to the hands of the American people.
Besides the ordinary objects submitted to your care, it will remain with your judgment to decide how far an exercise of the occasional power delegated by the fifth article of the Constitution is rendered expedient at the present juncture by the nature of objections which have been urged against the system, or by the degree of inquietude which has given birth to them. Instead of undertaking particular recommendations on this subject, in which I could be guided by no lights derived from official opportunities, I shall again give way to my entire confidence in your discernment and pursuit of the public good; for I assure myself that whilst you carefully avoid every alteration which might endanger the benefits of an united and effective government, or which ought to await the future lessons of experience, a reverence for the characteristic rights of freemen and a regard for the public harmony will sufficiently influence your deliberations on the question how far the former can be impregnably fortified or the latter be safely and advantageously promoted.
To the foregoing observations I have one to add, which will be most properly addressed to the House of Representatives. It concerns myself, and will therefore be as brief as possible. When I was first honored with a call into the service of my country, then on the eve of an arduous struggle for its liberties, the light in which I contemplated my duty required that I should renounce every pecuniary compensation. From this resolution I have in no instance departed; and being still under the impressions which produced it, I must decline as inapplicable to myself any share in the personal emoluments which may be indispensably included in a permanent provision for the executive department, and must accordingly pray that the pecuniary estimates for the station in which I am placed may during my continuance in it be limited to such actual expenditures as the public good may be thought to require.
Having thus imparted to you my sentiments as they have been awakened by the occasion which brings us together, I shall take my present leave; but not without resorting once more to the benign Parent of the Human Race in humble supplication that, since He has been pleased to favor the American people with opportunities for deliberating in perfect tranquillity, and dispositions for deciding with unparalleled unanimity on a form of government for the security of their union and the advancement of their happiness, so His divine blessing may be equally conspicuous in the enlarged views, the temperate consultations, and the wise measures on which the success of this Government must depend.
First Inaugural Address
Abraham Lincoln First Inaugural Address Monday, March 4, 1861
The national upheaval of secession was a grim reality at Abraham Lincoln’s inauguration. Jefferson Davis had been inaugurated as the President of the Confederacy two weeks earlier. The former Illinois Congressman had arrived in Washington by a secret route to avoid danger, and his movements were guarded by General Winfield Scott’s soldiers. Ignoring advice to the contrary, the President-elect rode with President Buchanan in an open carriage to the Capitol, where he took the oath of office on the East Portico. Chief Justice Roger Taney administered the executive oath for the seventh time. The Capitol itself was sheathed in scaffolding because the copper and wood “Bulfinch” dome was being replaced with a cast iron dome designed by Thomas U. Walter.
Fellow-Citizens of the United States:
In compliance with a custom as old as the Government itself, I appear before you to address you briefly and to take in your presence the oath prescribed by the Constitution of the United States to be taken by the President “before he enters on the execution of this office.”
I do not consider it necessary at present for me to discuss those matters of administration about which there is no special anxiety or excitement.
Apprehension seems to exist among the people of the Southern States that by the accession of a Republican Administration their property and their peace and personal security are to be endangered. There has never been any reasonable cause for such apprehension. Indeed, the most ample evidence to the contrary has all the while existed and been open to their inspection. It is found in nearly all the published speeches of him who now addresses you. I do but quote from one of those speeches when I declare that–
I have no purpose, directly or indirectly, to interfere with the institution of slavery in the States where it exists. I believe I have no lawful right to do so, and I have no inclination to do so.
Those who nominated and elected me did so with full knowledge that I had made this and many similar declarations and had never recanted them; and more than this, they placed in the platform for my acceptance, and as a law to themselves and to me, the clear and emphatic resolution which I now read:
Resolved, That the maintenance inviolate of the rights of the States, and especially the right of each State to order and control its own domestic institutions according to its own judgment exclusively, is essential to that balance of power on which the perfection and endurance of our political fabric depend; and we denounce the lawless invasion by armed force of the soil of any State or Territory, no matter what pretext, as among the gravest of crimes.
I now reiterate these sentiments, and in doing so I only press upon the public attention the most conclusive evidence of which the case is susceptible that the property, peace, and security of no section are to be in any wise endangered by the now incoming Administration. I add, too, that all the protection which, consistently with the Constitution and the laws, can be given will be cheerfully given to all the States when lawfully demanded, for whatever cause–as cheerfully to one section as to another.
There is much controversy about the delivering up of fugitives from service or labor. The clause I now read is as plainly written in the Constitution as any other of its provisions:
No person held to service or labor in one State, under the laws thereof, escaping into another, shall in consequence of any law or regulation therein be discharged from such service or labor, but shall be delivered up on claim of the party to whom such service or labor may be due.
It is scarcely questioned that this provision was intended by those who made it for the reclaiming of what we call fugitive slaves; and the intention of the lawgiver is the law. All members of Congress swear their support to the whole Constitution–to this provision as much as to any other. To the proposition, then, that slaves whose cases come within the terms of this clause “shall be delivered up” their oaths are unanimous. Now, if they would make the effort in good temper, could they not with nearly equal unanimity frame and pass a law by means of which to keep good that unanimous oath? There is some difference of opinion whether this clause should be enforced by national or by State authority, but surely that difference is not a very material one. If the slave is to be surrendered, it can be of but little consequence to him or to others by which authority it is done. And should anyone in any case be content that his oath shall go unkept on a merely unsubstantial controversy as to how it shall be kept?
Again: In any law upon this subject ought not all the safeguards of liberty known in civilized and humane jurisprudence to be introduced, so that a free man be not in any case surrendered as a slave? And might it not be well at the same time to provide by law for the enforcement of that clause in the Constitution which guarantees that “the citizens of each State shall be entitled to all privileges and immunities of citizens in the several States”?
I take the official oath to-day with no mental reservations and with no purpose to construe the Constitution or laws by any hypercritical rules; and while I do not choose now to specify particular acts of Congress as proper to be enforced, I do suggest that it will be much safer for all, both in official and private stations, to conform to and abide by all those acts which stand unrepealed than to violate any of them trusting to find impunity in having them held to be unconstitutional.
It is seventy-two years since the first inauguration of a President under our National Constitution. During that period fifteen different and greatly distinguished citizens have in succession administered the executive branch of the Government. They have conducted it through many perils, and generally with great success. Yet, with all this scope of precedent, I now enter upon the same task for the brief constitutional term of four years under great and peculiar difficulty. A disruption of the Federal Union, heretofore only menaced, is now formidably attempted.
I hold that in contemplation of universal law and of the Constitution the Union of these States is perpetual. Perpetuity is implied, if not expressed, in the fundamental law of all national governments. It is safe to assert that no government proper ever had a provision in its organic law for its own termination. Continue to execute all the express provisions of our National Constitution, and the Union will endure forever, it being impossible to destroy it except by some action not provided for in the instrument itself.
Again: If the United States be not a government proper, but an association of States in the nature of contract merely, can it, as a contract, be peaceably unmade by less than all the parties who made it? One party to a contract may violate it–break it, so to speak–but does it not require all to lawfully rescind it?
Descending from these general principles, we find the proposition that in legal contemplation the Union is perpetual confirmed by the history of the Union itself. The Union is much older than the Constitution. It was formed, in fact, by the Articles of Association in 1774. It was matured and continued by the Declaration of Independence in 1776. It was further matured, and the faith of all the then thirteen States expressly plighted and engaged that it should be perpetual, by the Articles of Confederation in 1778. And finally, in 1787, one of the declared objects for ordaining and establishing the Constitution was “to form a more perfect Union.”
But if destruction of the Union by one or by a part only of the States be lawfully possible, the Union is less perfect than before the Constitution, having lost the vital element of perpetuity.
It follows from these views that no State upon its own mere motion can lawfully get out of the Union; that resolves and ordinances to that effect are legally void, and that acts of violence within any State or States against the authority of the United States are insurrectionary or revolutionary, according to circumstances.
I therefore consider that in view of the Constitution and the laws the Union is unbroken, and to the extent of my ability, I shall take care, as the Constitution itself expressly enjoins upon me, that the laws of the Union be faithfully executed in all the States. Doing this I deem to be only a simple duty on my part, and I shall perform it so far as practicable unless my rightful masters, the American people, shall withhold the requisite means or in some authoritative manner direct the contrary. I trust this will not be regarded as a menace, but only as the declared purpose of the Union that it will constitutionally defend and maintain itself.
In doing this there needs to be no bloodshed or violence, and there shall be none unless it be forced upon the national authority. The power confided to me will be used to hold, occupy, and possess the property and places belonging to the Government and to collect the duties and imposts; but beyond what may be necessary for these objects, there will be no invasion, no using of force against or among the people anywhere. Where hostility to the United States in any interior locality shall be so great and universal as to prevent competent resident citizens from holding the Federal offices, there will be no attempt to force obnoxious strangers among the people for that object. While the strict legal right may exist in the Government to enforce the exercise of these offices, the attempt to do so would be so irritating and so nearly impracticable withal that I deem it better to forego for the time the uses of such offices.
The mails, unless repelled, will continue to be furnished in all parts of the Union. So far as possible the people everywhere shall have that sense of perfect security which is most favorable to calm thought and reflection. The course here indicated will be followed unless current events and experience shall show a modification or change to be proper, and in every case and exigency my best discretion will be exercised, according to circumstances actually existing and with a view and a hope of a peaceful solution of the national troubles and the restoration of fraternal sympathies and affections. That there are persons in one section or another who seek to destroy the Union at all events and are glad of any pretext to do it I will neither affirm nor deny; but if there be such, I need address no word to them. To those, however, who really love the Union may I not speak?
Before entering upon so grave a matter as the destruction of our national fabric, with all its benefits, its memories, and its hopes, would it not be wise to ascertain precisely why we do it? Will you hazard so desperate a step while there is any possibility that any portion of the ills you fly from have no real existence? Will you, while the certain ills you fly to are greater than all the real ones you fly from, will you risk the commission of so fearful a mistake?
All profess to be content in the Union if all constitutional rights can be maintained. Is it true, then, that any right plainly written in the Constitution has been denied? I think not. Happily, the human mind is so constituted that no party can reach to the audacity of doing this. Think, if you can, of a single instance in which a plainly written provision of the Constitution has ever been denied. If by the mere force of numbers a majority should deprive a minority of any clearly written constitutional right, it might in a moral point of view justify revolution; certainly would if such right were a vital one. But such is not our case. All the vital rights of minorities and of individuals are so plainly assured to them by affirmations and negations, guaranties and prohibitions, in the Constitution that controversies never arise concerning them. But no organic law can ever be framed with a provision specifically applicable to every question which may occur in practical administration. No foresight can anticipate nor any document of reasonable length contain express provisions for all possible questions. Shall fugitives from labor be surrendered by national or by State authority? The Constitution does not expressly say. May Congress prohibit slavery in the Territories? The Constitution does not expressly say. Must Congress protect slavery in the Territories? The Constitution does not expressly say.
From questions of this class spring all our constitutional controversies, and we divide upon them into majorities and minorities. If the minority will not acquiesce, the majority must, or the Government must cease. There is no other alternative, for continuing the Government is acquiescence on one side or the other. If a minority in such case will secede rather than acquiesce, they make a precedent which in turn will divide and ruin them, for a minority of their own will secede from them whenever a majority refuses to be controlled by such minority. For instance, why may not any portion of a new confederacy a year or two hence arbitrarily secede again, precisely as portions of the present Union now claim to secede from it? All who cherish disunion sentiments are now being educated to the exact temper of doing this.
Is there such perfect identity of interests among the States to compose a new union as to produce harmony only and prevent renewed secession?
Plainly the central idea of secession is the essence of anarchy. A majority held in restraint by constitutional checks and limitations, and always changing easily with deliberate changes of popular opinions and sentiments, is the only true sovereign of a free people. Whoever rejects it does of necessity fly to anarchy or to despotism. Unanimity is impossible. The rule of a minority, as a permanent arrangement, is wholly inadmissible; so that, rejecting the majority principle, anarchy or despotism in some form is all that is left.
I do not forget the position assumed by some that constitutional questions are to be decided by the Supreme Court, nor do I deny that such decisions must be binding in any case upon the parties to a suit as to the object of that suit, while they are also entitled to very high respect and consideration in all parallel cases by all other departments of the Government. And while it is obviously possible that such decision may be erroneous in any given case, still the evil effect following it, being limited to that particular case, with the chance that it may be overruled and never become a precedent for other cases, can better be borne than could the evils of a different practice. At the same time, the candid citizen must confess that if the policy of the Government upon vital questions affecting the whole people is to be irrevocably fixed by decisions of the Supreme Court, the instant they are made in ordinary litigation between parties in personal actions the people will have ceased to be their own rulers, having to that extent practically resigned their Government into the hands of that eminent tribunal. Nor is there in this view any assault upon the court or the judges. It is a duty from which they may not shrink to decide cases properly brought before them, and it is no fault of theirs if others seek to turn their decisions to political purposes.
One section of our country believes slavery is right and ought to be extended, while the other believes it is wrong and ought not to be extended. This is the only substantial dispute. The fugitive-slave clause of the Constitution and the law for the suppression of the foreign slave trade are each as well enforced, perhaps, as any law can ever be in a community where the moral sense of the people imperfectly supports the law itself. The great body of the people abide by the dry legal obligation in both cases, and a few break over in each. This, I think, can not be perfectly cured, and it would be worse in both cases after the separation of the sections than before. The foreign slave trade, now imperfectly suppressed, would be ultimately revived without restriction in one section, while fugitive slaves, now only partially surrendered, would not be surrendered at all by the other.
Physically speaking, we can not separate. We can not remove our respective sections from each other nor build an impassable wall between them. A husband and wife may be divorced and go out of the presence and beyond the reach of each other, but the different parts of our country can not do this. They can not but remain face to face, and intercourse, either amicable or hostile, must continue between them. Is it possible, then, to make that intercourse more advantageous or more satisfactory after separation than before? Can aliens make treaties easier than friends can make laws? Can treaties be more faithfully enforced between aliens than laws can among friends? Suppose you go to war, you can not fight always; and when, after much loss on both sides and no gain on either, you cease fighting, the identical old questions, as to terms of intercourse, are again upon you.
This country, with its institutions, belongs to the people who inhabit it. Whenever they shall grow weary of the existing Government, they can exercise their constitutional right of amending it or their revolutionary right to dismember or overthrow it. I can not be ignorant of the fact that many worthy and patriotic citizens are desirous of having the National Constitution amended. While I make no recommendation of amendments, I fully recognize the rightful authority of the people over the whole subject, to be exercised in either of the modes prescribed in the instrument itself; and I should, under existing circumstances, favor rather than oppose a fair opportunity being afforded the people to act upon it. I will venture to add that to me the convention mode seems preferable, in that it allows amendments to originate with the people themselves, instead of only permitting them to take or reject propositions originated by others, not especially chosen for the purpose, and which might not be precisely such as they would wish to either accept or refuse. I understand a proposed amendment to the Constitution–which amendment, however, I have not seen–has passed Congress, to the effect that the Federal Government shall never interfere with the domestic institutions of the States, including that of persons held to service. To avoid misconstruction of what I have said, I depart from my purpose not to speak of particular amendments so far as to say that, holding such a provision to now be implied constitutional law, I have no objection to its being made express and irrevocable.
The Chief Magistrate derives all his authority from the people, and they have referred none upon him to fix terms for the separation of the States. The people themselves can do this if also they choose, but the Executive as such has nothing to do with it. His duty is to administer the present Government as it came to his hands and to transmit it unimpaired by him to his successor.
Why should there not be a patient confidence in the ultimate justice of the people? Is there any better or equal hope in the world? In our present differences, is either party without faith of being in the right? If the Almighty Ruler of Nations, with His eternal truth and justice, be on your side of the North, or on yours of the South, that truth and that justice will surely prevail by the judgment of this great tribunal of the American people.
By the frame of the Government under which we live this same people have wisely given their public servants but little power for mischief, and have with equal wisdom provided for the return of that little to their own hands at very short intervals. While the people retain their virtue and vigilance no Administration by any extreme of wickedness or folly can very seriously injure the Government in the short space of four years.
My countrymen, one and all, think calmly and well upon this whole subject. Nothing valuable can be lost by taking time. If there be an object to hurry any of you in hot haste to a step which you would never take deliberately, that object will be frustrated by taking time; but no good object can be frustrated by it. Such of you as are now dissatisfied still have the old Constitution unimpaired, and, on the sensitive point, the laws of your own framing under it; while the new Administration will have no immediate power, if it would, to change either. If it were admitted that you who are dissatisfied hold the right side in the dispute, there still is no single good reason for precipitate action. Intelligence, patriotism, Christianity, and a firm reliance on Him who has never yet forsaken this favored land are still competent to adjust in the best way all our present difficulty.
In your hands, my dissatisfied fellow-countrymen, and not in mine, is the momentous issue of civil war. The Government will not assail you. You can have no conflict without being yourselves the aggressors. You have no oath registered in heaven to destroy the Government, while I shall have the most solemn one to “preserve, protect, and defend it.”
I am loath to close. We are not enemies, but friends. We must not be enemies. Though passion may have strained it must not break our bonds of affection. The mystic chords of memory, stretching from every battlefield and patriot grave to every living heart and hearthstone all over this broad land, will yet swell the chorus of the Union, when again touched, as surely they will be, by the better angels of our nature.
Second Inaugural Address
Abraham Lincoln Second Inaugural Address Saturday, March 4, 1865
Weeks of wet weather preceding Lincoln’s second inauguration had caused Pennsylvania Avenue to become a sea of mud and standing water. Thousands of spectators stood in thick mud at the Capitol grounds to hear the President. As he stood on the East Portico to take the executive oath, the completed Capitol dome over the President’s head was a physical reminder of the resolve of his Administration throughout the years of civil war. Chief Justice Salmon Chase administered the oath of office. In little more than a month, the President would be assassinated.
At this second appearing to take the oath of the Presidential office there is less occasion for an extended address than there was at the first. Then a statement somewhat in detail of a course to be pursued seemed fitting and proper. Now, at the expiration of four years, during which public declarations have been constantly called forth on every point and phase of the great contest which still absorbs the attention and engrosses the energies of the nation, little that is new could be presented. The progress of our arms, upon which all else chiefly depends, is as well known to the public as to myself, and it is, I trust, reasonably satisfactory and encouraging to all. With high hope for the future, no prediction in regard to it is ventured.
On the occasion corresponding to this four years ago all thoughts were anxiously directed to an impending civil war. All dreaded it, all sought to avert it. While the inaugural address was being delivered from this place, devoted altogether to saving the Union without war, urgent agents were in the city seeking to destroy it without war–seeking to dissolve the Union and divide effects by negotiation. Both parties deprecated war, but one of them would make war rather than let the nation survive, and the other would accept war rather than let it perish, and the war came.
One-eighth of the whole population were colored slaves, not distributed generally over the Union, but localized in the southern part of it. These slaves constituted a peculiar and powerful interest. All knew that this interest was somehow the cause of the war. To strengthen, perpetuate, and extend this interest was the object for which the insurgents would rend the Union even by war, while the Government claimed no right to do more than to restrict the territorial enlargement of it. Neither party expected for the war the magnitude or the duration which it has already attained. Neither anticipated that the cause of the conflict might cease with or even before the conflict itself should cease. Each looked for an easier triumph, and a result less fundamental and astounding. Both read the same Bible and pray to the same God, and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God’s assistance in wringing their bread from the sweat of other men’s faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes. “Woe unto the world because of offenses; for it must needs be that offenses come, but woe to that man by whom the offense cometh.” If we shall suppose that American slavery is one of those offenses which, in the providence of God, must needs come, but which, having continued through His appointed time, He now wills to remove, and that He gives to both North and South this terrible war as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to Him? Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman’s two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said “the judgments of the Lord are true and righteous altogether.” With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.
Abraham Lincoln was the second speaker on November 19, 1863, at the dedication of the Soldiers’ National Cemetery at Gettysburg. Lincoln was preceded on the podium by the famed orator Edward Everett, who spoke to the crowd for two hours. Lincoln followed with his now immortal Gettysburg Address. On November 20, Everett wrote to Lincoln: “Permit me also to express my great admiration of the thoughts expressed by you, with such eloquent simplicity & appropriateness, at the consecration of the Cemetery. I should be glad, if I could flatter myself that I came as near to the central idea of the occasion, in two hours, as you did in two minutes.”
Of the five known manuscript copies of the Gettysburg Address, the Library of Congress has two. President Lincoln gave one of these to each of his two private secretaries, John Nicolay and John Hay. The other three copies of the Address were written by Lincoln for charitable purposes well after November 19. The copy for Edward Everett, the orator who spoke at Gettysburg for two hours prior to Lincoln, is at the Illinois State Historical Library in Springfield; the Bancroft copy, requested by historian George Bancroft, is at Cornell University in New York; the Bliss copy was made for Colonel Alexander Bliss, Bancroft’s stepson, and is now in the Lincoln Room of the White House.
Drawn from the Library’s collections, the presentation that follows gathers the key documents linked to Abraham Lincoln’s Gettysburg Address.
The Gettysburg Address
Four score and seven years ago, our fathers brought forth upon this continent, a new nation, conceived in liberty, and dedicated to the proposition that all men are created equal.
Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battle-field of that war. We have come to dedicate a portion of that field, as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.
But, in a larger sense, we cannot dedicate — we cannot consecrate — we cannot hallow — this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract. The world will little note, nor long remember what we say here, but it can never forget what they did here. It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us — that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion — that we here highly resolve that these dead shall not have died in vain — that this nation, under God, shall have a new birth of freedom — and that government of the people, by the people, for the people, shall not perish from the earth.
The Gettysburg Address (Nicolay Draft)
This version of the Gettysburg address is thought to be the first draft that Lincoln took with him to Gettysburg. It is possibly the version he read from. However, some of the words do not match accounts of the time. President Lincoln gave this copy to one of his two private secrataries, John Nicolay.
Four score and seven years ago, our fathers brought forth upon this continent, a new nation, conceived in liberty, and dedicated to the proposition that “all men are created equal”
Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battle field of that war. We have come to dedicate a portion of it, as a final resting place for those who died here, that the nation might live. This we may, in all propriety do. But, in a larger sense, we cannot dedicate — we cannot consecrate — we cannot hallow, this ground — The brave men, living and dead, who struggled here, have hallowed it, far above our poor power to add or detract. The world will little note, nor long remember what we say here; while it can never forget what they did here.
It is rather for us, the living, we here be dedicated to the great task remaining before us — that, from these honored dead we take increased devotion to that cause for which they here, gave the last full measure of devotion — that we here highly resolve these dead shall not have died in vain; that the nation, shall have a new birth of freedom, and that government of the people by the people for the people, shall not perish from the earth.
The Gettysburg Address (Hay Draft)
This version of the Gettysburg address is the second draft, probably written by President Lincoln shortly after he returned to Washington. Lincoln gave this copy to one of his two private secrataries, John Hay.
Four score and seven years ago, our fathers brought forth upon this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal.
Now we are engaged in a great civil war, testing whether that nation, or any nation, so conceived, and so dedicated, can long endure. We are met here on a great battlefield of that war. We have come to dedicate a portion of it as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this. But, in a larger sense we cannot dedicate — we cannot consecrate — we cannot hallow, this ground. The brave men, living and dead, who struggled here, have consecrated it far above our poor power to add or detract. The world will little note, nor long remember, what we say here, but can never forget what they did here. It is for us, the living, rather to be dedicated here to the unfinished work which they have, thus far, so nobly carried on. It is rather for us to be here dedicated to the great task remaining before us — that from these honored dead we take increased devotion to that cause for which they here gave the last full measure of devotion — that we here highly resolve that these dead shall not have died in vain; that this nation, shall have a new birth of freedom; and that this government of the people, by the people, for the people, shall not perish from the earth.
Jimmy Carter Inaugural Address Thursday, January 20, 1977
The Democrats reclaimed the White House in the 1976 election. The Governor from Georgia defeated Gerald Ford, who had become President on August 9, 1974, upon the resignation of President Nixon. The oath of office was taken on the Bible used in the first inauguration by George | Washington; it was administered by Chief Justice Warren Burger on the East Front of the Capitol. The new President and his family surprised the spectators by walking from the Capitol to the White House after the ceremony.
For myself and for our Nation, I want to thank my predecessor for all he has done to heal our land.
In this outward and physical ceremony we attest once again to the inner and spiritual strength of our Nation. As my high school teacher, Miss Julia Coleman, used to say: “We must adjust to changing times and still hold to unchanging principles.”
Here before me is the Bible used in the inauguration of our first President, in 1789, and I have just taken the oath of office on the Bible my mother gave me a few years ago, opened to a timeless admonition from the ancient prophet Micah:
“He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God.” (Micah 6: 8)
This inauguration ceremony marks a new beginning, a new dedication within our Government, and a new spirit among us all. A President may sense and proclaim that new spirit, but only a people can provide it.
Two centuries ago our Nation’s birth was a milestone in the long quest for freedom, but the bold and brilliant dream which excited the founders of this Nation still awaits its consummation. I have no new dream to set forth today, but rather urge a fresh faith in the old dream.
Ours was the first society openly to define itself in terms of both spirituality and of human liberty. It is that unique self-definition which has given us an exceptional appeal, but it also imposes on us a special obligation, to take on those moral duties which, when assumed, seem invariably to be in our own best interests.
You have given me a great responsibility–to stay close to you, to be worthy of you, and to exemplify what you are. Let us create together a new national spirit of unity and trust. Your strength can compensate for my weakness, and your wisdom can help to minimize my mistakes. Let us learn together and laugh together and work together and pray together, confident that in the end we will triumph together in the right.
The American dream endures. We must once again have full faith in our country–and in one another. I believe America can be better. We can be even stronger than before.
Let our recent mistakes bring a resurgent commitment to the basic principles of our Nation, for we know that if we despise our own government we have no future. We recall in special times when we have stood briefly, but magnificently, united. In those times no prize was beyond our grasp.
But we cannot dwell upon remembered glory. We cannot afford to drift. We reject the prospect of failure or mediocrity or an inferior quality of life for any person. Our Government must at the same time be both competent and compassionate.
We have already found a high degree of personal liberty, and we are now struggling to enhance equality of opportunity. Our commitment to human rights must be absolute, our laws fair, our natural beauty preserved; the powerful must not persecute the weak, and human dignity must be enhanced.
We have learned that “more” is not necessarily “better,” that even our great Nation has its recognized limits, and that we can neither answer all questions nor solve all problems. We cannot afford to do everything, nor can we afford to lack boldness as we meet the future. So, together, in a spirit of individual sacrifice for the common good, we must simply do our best.
Our Nation can be strong abroad only if it is strong at home. And we know that the best way to enhance freedom in other lands is to demonstrate here that our democratic system is worthy of emulation.
To be true to ourselves, we must be true to others. We will not behave in foreign places so as to violate our rules and standards here at home, for we know that the trust which our Nation earns is essential to our strength.
The world itself is now dominated by a new spirit. Peoples more numerous and more politically aware are craving and now demanding their place in the sun–not just for the benefit of their own physical condition, but for basic human rights.
The passion for freedom is on the rise. Tapping this new spirit, there can be no nobler nor more ambitious task for America to undertake on this day of a new beginning than to help shape a just and peaceful world that is truly humane.
We are a strong nation, and we will maintain strength so sufficient that it need not be proven in combat–a quiet strength based not merely on the size of an arsenal, but on the nobility of ideas.
We will be ever vigilant and never vulnerable, and we will fight our wars against poverty, ignorance, and injustice–for those are the enemies against which our forces can be honorably marshaled.
We are a purely idealistic Nation, but let no one confuse our idealism with weakness.
Because we are free we can never be indifferent to the fate of freedom elsewhere. Our moral sense dictates a clearcut preference for these societies which share with us an abiding respect for individual human rights. We do not seek to intimidate, but it is clear that a world which others can dominate with impunity would be inhospitable to decency and a threat to the well-being of all people.
The world is still engaged in a massive armaments race designed to ensure continuing equivalent strength among potential adversaries. We pledge perseverance and wisdom in our efforts to limit the world’s armaments to those necessary for each nation’s own domestic safety. And we will move this year a step toward ultimate goal–the elimination of all nuclear weapons from this Earth. We urge all other people to join us, for success can mean life instead of death.
Within us, the people of the United States, there is evident a serious and purposeful rekindling of confidence. And I join in the hope that when my time as your President has ended, people might say this about our Nation:
– that we had remembered the words of Micah and renewed our search for humility, mercy, and justice; – that we had torn down the barriers that separated those of different race and region and religion, and where there had been mistrust, built unity, with a respect for diversity;
– that we had found productive work for those able to perform it;
– that we had strengthened the American family, which is the basis of our society;
– that we had ensured respect for the law, and equal treatment under the law, for the weak and the powerful, for the rich and the poor;
– and that we had enabled our people to be proud of their own Government once again.
I would hope that the nations of the world might say that we had built a lasting peace, built not on weapons of war but on international policies which reflect our own most precious values.
These are not just my goals, and they will not be my accomplishments, but the affirmation of our Nation’s continuing moral strength and our belief in an undiminished, ever-expanding American dream.
The Declaration of Independence of the United States of America
In CONGRESS, July 4, 1776. The unanimous Declaration of the thirteen united States of America.
When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume, among the Powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.
We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness. That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shown, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security. –Such has been the patient sufferance of these Colonies; and such is now the necessity which constrains them to alter their former Systems of Government. The history of the present King of Great Britain is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these States. To prove this, let Facts be submitted to a candid world.
He has refused his Assent to Laws, the most wholesome and necessary for the public good.
He has forbidden his Governors to pass Laws of immediate and pressing importance, unless suspended in their operation till his Assent should be obtained; and when so suspended, he has utterly neglected to attend to them.
He has refused to pass other Laws for the accommodation of large districts of people, unless those people would relinquish the right of Representation in the Legislature, a right inestimable to them and formidable to tyrants only.
He has called together legislative bodies at places unusual, uncomfortable, and distant from the depository of their Public Records, for the sole purpose of fatiguing them into compliance with his measures.
He has dissolved Representative Houses repeatedly, for opposing with manly firmness his invasions on the rights of the people.
He has refused for a long time, after such dissolutions, to cause others to be elected; whereby the Legislative Powers, incapable of Annihilation, have returned to the People at large for their exercise; the State remaining in the mean time exposed to all the dangers of invasion from without, and convulsions within.
He has endeavoured to prevent the population of these States; for that purpose obstructing the Laws of Naturalization of Foreigners; refusing to pass others to encourage their migration hither, and raising the conditions of new Appropriations of Lands.
He has obstructed the Administration of Justice, by refusing his Assent to Laws for establishing Judiciary Powers.
He has made judges dependent on his Will alone, for the tenure of their offices, and the amount and payment of their salaries.
He has erected a multitude of New Offices, and sent hither swarms of Officers to harass our People, and eat out their substance.
He has kept among us, in times of peace, Standing Armies without the Consent of our legislatures.
He has affected to render the Military independent of and superior to the Civil Power.
He has combined with others to subject us to a jurisdiction foreign to our constitution, and unacknowledged by our laws; giving his Assent to their Acts of pretended legislation:
For quartering large bodies of armed troops among us:
For protecting them, by a mock Trial, from Punishment for any Murders which they should commit on the Inhabitants of these States:
For cutting off our Trade with all parts of the world:
For imposing taxes on us without our Consent:
For depriving us, in many cases, of the benefits of Trial by Jury:
For transporting us beyond Seas to be tried for pretended offences:
For abolishing the free System of English Laws in a neighbouring Province, establishing therein an Arbitrary government, and enlarging its Boundaries so as to render it at once an example and fit instrument for introducing the same absolute rule into these Colonies:
For taking away our Charters, abolishing our most valuable Laws, and altering fundamentally the Forms of our Governments:
For suspending our own Legislatures, and declaring themselves invested with Power to legislate for us in all cases whatsoever.
He has abdicated Government here, by declaring us out of his Protection and waging War against us.
He has plundered our seas, ravaged our Coasts, burnt our towns, and destroyed the lives of our people.
He is at this time transporting large armies of foreign mercenaries to compleat the works of death, desolation and tyranny, already begun with circumstances of Cruelty & perfidy scarcely paralleled in the most barbarous ages, and totally unworthy of the Head of a civilized nation.
He has constrained our fellow Citizens taken Captive on the high Seas to bear Arms against their Country, to become the executioners of their friends and Brethren, or to fall themselves by their Hands.
He has excited domestic insurrections amongst us, and has endeavoured to bring on the inhabitants of our frontiers, the merciless Indian Savages, whose known rule of warfare, is an undistinguished destruction of all ages, sexes and conditions.
In every stage of these Oppressions We have Petitioned for Redress in the most humble terms: Our repeated Petitions have been answered only by repeated injury. A Prince, whose character is thus marked by every act which may define a Tyrant, is unfit to be the ruler of a free People.
Nor have We been wanting in attention to our British brethren. We have warned them from time to time of attempts by their legislature to extend an unwarrantable jurisdiction over us. We have reminded them of the circumstances of our emigration and settlement here. We have appealed to their native justice and magnanimity, and we have conjured them by the ties of our common kindred to disavow these usurpations, which would inevitably interrupt our connections and correspondence. They too have been deaf to the voice of justice and of consanguinity. We must, therefore, acquiesce in the necessity, which denounces our Separation, and hold them, as we hold the rest of mankind, Enemies in War, in Peace Friends.
We, therefore, the Representatives of the United States of America, in General Congress, Assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by the Authority of the good People of these Colonies, solemnly publish and declare, That these United Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. And for the support of this Declaration, with a firm reliance on the Protection of Divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor.
First Inaugural Speech
Thomas Jefferson First Inaugural Address In Washington, D.C. Wednesday, March 4, 1801
Chief Justice John Marshall administered the first executive oath of office ever taken in the new federal city in the new Senate Chamber (now the Old Supreme Court Chamber) of the partially built Capitol building. The outcome of the election of 1800 had been in doubt until late February because Thomas Jefferson and Aaron Burr, the two leading candidates, each had received 73 electoral votes. Consequently, the House of Representatives met in a special session to resolve the impasse, pursuant to the terms spelled out in the Constitution. After 30 hours of debate and balloting, Mr. Jefferson emerged as the President and Mr. Burr the Vice President. President John Adams, who had run unsuccessfully for a second term, left Washington on the day of the inauguration without attending the ceremony.
Friends and Fellow-Citizens:
Called upon to undertake the duties of the first executive office of our country, I avail myself of the presence of that portion of my fellow-citizens which is here assembled to express my grateful thanks for the favor with which they have been pleased to look toward me, to declare a sincere consciousness that the task is above my talents, and that I approach it with those anxious and awful presentiments which the greatness of the charge and the weakness of my powers so justly inspire. A rising nation, spread over a wide and fruitful land, traversing all the seas with the rich productions of their industry, engaged in commerce with nations who feel power and forget right, advancing rapidly to destinies beyond the reach of mortal eye–when I contemplate these transcendent objects, and see the honor, the happiness, and the hopes of this beloved country committed to the issue, and the auspices of this day, I shrink from the contemplation, and humble myself before the magnitude of the undertaking. Utterly, indeed, should I despair did not the presence of many whom I here see remind me that in the other high authorities provided by our Constitution I shall find resources of wisdom, of virtue, and of zeal on which to rely under all difficulties. To you, then, gentlemen, who are charged with the sovereign functions of legislation, and to those associated with you, I look with encouragement for that guidance and support which may enable us to steer with safety the vessel in which we are all embarked amidst the conflicting elements of a troubled world.
During the contest of opinion through which we have passed the animation of discussions and of exertions has sometimes worn an aspect which might impose on strangers unused to think freely and to speak and to write what they think; but this being now decided by the voice of the nation, announced according to the rules of the Constitution, all will, of course, arrange themselves under the will of the law, and unite in common efforts for the common good. All, too, will bear in mind this sacred principle, that though the will of the majority is in all cases to prevail, that will to be rightful must be reasonable; that the minority possess their equal rights, which equal law must protect, and to violate would be oppression. Let us, then, fellow-citizens, unite with one heart and one mind. Let us restore to social intercourse that harmony and affection without which liberty and even life itself are but dreary things. And let us reflect that, having banished from our land that religious intolerance under which mankind so long bled and suffered, we have yet gained little if we countenance a political intolerance as despotic, as wicked, and capable of as bitter and bloody persecutions. During the throes and convulsions of the ancient world, during the agonizing spasms of infuriated man, seeking through blood and slaughter his long-lost liberty, it was not wonderful that the agitation of the billows should reach even this distant and peaceful shore; that this should be more felt and feared by some and less by others, and should divide opinions as to measures of safety. But every difference of opinion is not a difference of principle. We have called by different names brethren of the same principle. We are all Republicans, we are all Federalists. If there be any among us who would wish to dissolve this Union or to change its republican form, let them stand undisturbed as monuments of the safety with which error of opinion may be tolerated where reason is left free to combat it. I know, indeed, that some honest men fear that a republican government can not be strong, that this Government is not strong enough; but would the honest patriot, in the full tide of successful experiment, abandon a government which has so far kept us free and firm on the theoretic and visionary fear that this Government, the world’s best hope, may by possibility want energy to preserve itself? I trust not. I believe this, on the contrary, the strongest Government on earth. I believe it the only one where every man, at the call of the law, would fly to the standard of the law, and would meet invasions of the public order as his own personal concern. Sometimes it is said that man can not be trusted with the government of himself. Can he, then, be trusted with the government of others? Or have we found angels in the forms of kings to govern him? Let history answer this question.
Let us, then, with courage and confidence pursue our own Federal and Republican principles, our attachment to union and representative government. Kindly separated by nature and a wide ocean from the exterminating havoc of one quarter of the globe; too high-minded to endure the degradations of the others; possessing a chosen country, with room enough for our descendants to the thousandth and thousandth generation; entertaining a due sense of our equal right to the use of our own faculties, to the acquisitions of our own industry, to honor and confidence from our fellow-citizens, resulting not from birth, but from our actions and their sense of them; enlightened by a benign religion, professed, indeed, and practiced in various forms, yet all of them inculcating honesty, truth, temperance, gratitude, and the love of man; acknowledging and adoring an overruling Providence, which by all its dispensations proves that it delights in the happiness of man here and his greater happiness hereafter–with all these blessings, what more is necessary to make us a happy and a prosperous people? Still one thing more, fellow-citizens–a wise and frugal Government, which shall restrain men from injuring one another, shall leave them otherwise free to regulate their own pursuits of industry and improvement, and shall not take from the mouth of labor the bread it has earned. This is the sum of good government, and this is necessary to close the circle of our felicities.
About to enter, fellow-citizens, on the exercise of duties which comprehend everything dear and valuable to you, it is proper you should understand what I deem the essential principles of our Government, and consequently those which ought to shape its Administration. I will compress them within the narrowest compass they will bear, stating the general principle, but not all its limitations. Equal and exact justice to all men, of whatever state or persuasion, religious or political; peace, commerce, and honest friendship with all nations, entangling alliances with none; the support of the State governments in all their rights, as the most competent administrations for our domestic concerns and the surest bulwarks against antirepublican tendencies; the preservation of the General Government in its whole constitutional vigor, as the sheet anchor of our peace at home and safety abroad; a jealous care of the right of election by the people–a mild and safe corrective of abuses which are lopped by the sword of revolution where peaceable remedies are unprovided; absolute acquiescence in the decisions of the majority, the vital principle of republics, from which is no appeal but to force, the vital principle and immediate parent of despotism; a well disciplined militia, our best reliance in peace and for the first moments of war, till regulars may relieve them; the supremacy of the civil over the military authority; economy in the public expense, that labor may be lightly burthened; the honest payment of our debts and sacred preservation of the public faith; encouragement of agriculture, and of commerce as its handmaid; the diffusion of information and arraignment of all abuses at the bar of the public reason; freedom of religion; freedom of the press, and freedom of person under the protection of the habeas corpus, and trial by juries impartially selected. These principles form the bright constellation which has gone before us and guided our steps through an age of revolution and reformation. The wisdom of our sages and blood of our heroes have been devoted to their attainment. They should be the creed of our political faith, the text of civic instruction, the touchstone by which to try the services of those we trust; and should we wander from them in moments of error or of alarm, let us hasten to retrace our steps and to regain the road which alone leads to peace, liberty, and safety.
I repair, then, fellow-citizens, to the post you have assigned me. With experience enough in subordinate offices to have seen the difficulties of this the greatest of all, I have learnt to expect that it will rarely fall to the lot of imperfect man to retire from this station with the reputation and the favor which bring him into it. Without pretensions to that high confidence you reposed in our first and greatest revolutionary character, whose preeminent services had entitled him to the first place in his country’s love and destined for him the fairest page in the volume of faithful history, I ask so much confidence only as may give firmness and effect to the legal administration of your affairs. I shall often go wrong through defect of judgment. When right, I shall often be thought wrong by those whose positions will not command a view of the whole ground. I ask your indulgence for my own errors, which will never be intentional, and your support against the errors of others, who may condemn what they would not if seen in all its parts. The approbation implied by your suffrage is a great consolation to me for the past, and my future solicitude will be to retain the good opinion of those who have bestowed it in advance, to conciliate that of others by doing them all the good in my power, and to be instrumental to the happiness and freedom of all.
Relying, then, on the patronage of your good will, I advance with obedience to the work, ready to retire from it whenever you become sensible how much better choice it is in your power to make. And may that Infinite Power which rules the destinies of the universe lead our councils to what is best, and give them a favorable issue for your peace and prosperity.
Second Inaugural Speech
Thomas Jefferson Second Inaugural Address, Washington D.C. Monday, March 4, 1805
The second inauguration of Mr. Jefferson followed an election under which the offices of President and Vice President were to be separately sought, pursuant to the newly adopted 12th Amendment to the Constitution. George Clinton of New York was elected Vice President. Chief Justice John Marshall administered the oath of office in the Senate Chamber at the Capitol.
Proceeding, fellow-citizens, to that qualification which the Constitution requires before my entrance on the charge again conferred on me, it is my duty to express the deep sense I entertain of this new proof of confidence from my fellow-citizens at large, and the zeal with which it inspires me so to conduct myself as may best satisfy their just expectations.
On taking this station on a former occasion I declared the principles on which I believed it my duty to administer the affairs of our Commonwealth. MY conscience tells me I have on every occasion acted up to that declaration according to its obvious import and to the understanding of every candid mind.
In the transaction of your foreign affairs we have endeavored to cultivate the friendship of all nations, and especially of those with which we have the most important relations. We have done them justice on all occasions, favored where favor was lawful, and cherished mutual interests and intercourse on fair and equal terms. We are firmly convinced, and we act on that conviction, that with nations as with individuals our interests soundly calculated will ever be found inseparable from our moral duties, and history bears witness to the fact that a just nation is trusted on its word when recourse is had to armaments and wars to bridle others.
At home, fellow-citizens, you best know whether we have done well or ill. The suppression of unnecessary offices, of useless establishments and expenses, enabled us to discontinue our internal taxes. These, covering our land with officers and opening our doors to their intrusions, had already begun that process of domiciliary vexation which once entered is scarcely to be restrained from reaching successively every article of property and produce. If among these taxes some minor ones fell which had not been inconvenient, it was because their amount would not have paid the officers who collected them, and because, if they had any merit, the State authorities might adopt them instead of others less approved.
The remaining revenue on the consumption of foreign articles is paid chiefly by those who can afford to add foreign luxuries to domestic comforts, being collected on our seaboard and frontiers only, and incorporated with the transactions of our mercantile citizens, it may be the pleasure and the pride of an American to ask, What farmer, what mechanic, what laborer ever sees a taxgatherer of the United States? These contributions enable us to support the current expenses of the Government, to fulfill contracts with foreign nations, to extinguish the native right of soil within our limits, to extend those limits, and to apply such a surplus to our public debts as places at a short day their final redemption, and that redemption once effected the revenue thereby liberated may, by a just repartition of it among the States and a corresponding amendment of the Constitution, be applied in time of peace to rivers, canals, roads, arts, manufactures, education, and other great objects within each State. In time of war, if injustice by ourselves or others must sometimes produce war, increased as the same revenue will be by increased population and consumption, and aided by other resources reserved for that crisis, it may meet within the year all the expenses of the year without encroaching on the rights of future generations by burthening them with the debts of the past. War will then be but a suspension of useful works, and a return to a state of peace, a return to the progress of improvement.
I have said, fellow-citizens, that the income reserved had enabled us to extend our limits, but that extension may possibly pay for itself before we are called on, and in the meantime may keep down the accruing interest; in all events, it will replace the advances we shall have made. I know that the acquisition of Louisiana had been disapproved by some from a candid apprehension that the enlargement of our territory would endanger its union. But who can limit the extent to which the federative principle may operate effectively? The larger our association the less will it be shaken by local passions; and in any view is it not better that the opposite bank of the Mississippi should be settled by our own brethren and children than by strangers of another family? With which should we be most likely to live in harmony and friendly intercourse?
In matters of religion I have considered that its free exercise is placed by the Constitution independent of the powers of the General Government. I have therefore undertaken on no occasion to prescribe the religious exercises suited to it, but have left them, as the Constitution found them, under the direction and discipline of the church or state authorities acknowledged by the several religious societies.
The aboriginal inhabitants of these countries I have regarded with the commiseration their history inspires. Endowed with the faculties and the rights of men, breathing an ardent love of liberty and independence, and occupying a country which left them no desire but to be undisturbed, the stream of overflowing population from other regions directed itself on these shores; without power to divert or habits to contend against it, they have been overwhelmed by the current or driven before it; now reduced within limits too narrow for the hunter’s state, humanity enjoins us to teach them agriculture and the domestic arts; to encourage them to that industry which alone can enable them to maintain their place in existence and to prepare them in time for that state of society which to bodily comforts adds the improvement of the mind and morals. We have therefore liberally furnished them with the implements of husbandry and household use; we have placed among them instructors in the arts of first necessity, and they are covered with the aegis of the law against aggressors from among ourselves.
But the endeavors to enlighten them on the fate which awaits their present course of life, to induce them to exercise their reason, follow its dictates, and change their pursuits with the change of circumstances have powerful obstacles to encounter; they are combated by the habits of their bodies, prejudices of their minds, ignorance, pride, and the influence of interested and crafty individuals among them who feel themselves something in the present order of things and fear to become nothing in any other. These persons inculcate a sanctimonious reverence for the customs of their ancestors; that whatsoever they did must be done through all time; that reason is a false guide, and to advance under its counsel in their physical, moral, or political condition is perilous innovation; that their duty is to remain as their Creator made them, ignorance being safety and knowledge full of danger; in short, my friends, among them also is seen the action and counteraction of good sense and of bigotry; they too have their antiphilosophists who find an interest in keeping things in their present state, who dread reformation, and exert all their faculties to maintain the ascendancy of habit over the duty of improving our reason and obeying its mandates.
In giving these outlines I do not mean, fellow-citizens, to arrogate to myself the merit of the measures. That is due, in the first place, to the reflecting character of our citizens at large, who, by the weight of public opinion, influence and strengthen the public measures. It is due to the sound discretion with which they select from among themselves those to whom they confide the legislative duties. It is due to the zeal and wisdom of the characters thus selected, who lay the foundations of public happiness in wholesome laws, the execution of which alone remains for others, and it is due to the able and faithful auxiliaries, whose patriotism has associated them with me in the executive functions.
During this course of administration, and in order to disturb it, the artillery of the press has been leveled against us, charged with whatsoever its licentiousness could devise or dare. These abuses of an institution so important to freedom and science are deeply to be regretted, inasmuch as they tend to lessen its usefulness and to sap its safety. They might, indeed, have been corrected by the wholesome punishments reserved to and provided by the laws of the several States against falsehood and defamation, but public duties more urgent press on the time of public servants, and the offenders have therefore been left to find their punishment in the public indignation.
Nor was it uninteresting to the world that an experiment should be fairly and fully made, whether freedom of discussion, unaided by power, is not sufficient for the propagation and protection of truth–whether a government conducting itself in the true spirit of its constitution, with zeal and purity, and doing no act which it would be unwilling the whole world should witness, can be written down by falsehood and defamation. The experiment has been tried; you have witnessed the scene; our fellow-citizens looked on, cool and collected; they saw the latent source from which these outrages proceeded; they gathered around their public functionaries, and when the Constitution called them to the decision by suffrage, they pronounced their verdict, honorable to those who had served them and consolatory to the friend of man who believes that he may be trusted with the control of his own affairs.
No inference is here intended that the laws provided by the States against false and defamatory publications should not be enforced; he who has time renders a service to public morals and public tranquillity in reforming these abuses by the salutary coercions of the law; but the experiment is noted to prove that, since truth and reason have maintained their ground against false opinions in league with false facts, the press, confined to truth, needs no other legal restraint; the public judgment will correct false reasoning and opinions on a full hearing of all parties; and no other definite line can be drawn between the inestimable liberty of the press and its demoralizing licentiousness. If there be still improprieties which this rule would not restrain, its supplement must be sought in the censorship of public opinion.
Contemplating the union of sentiment now manifested so generally as auguring harmony and happiness to our future course, I offer to our country sincere congratulations. With those, too, not yet rallied to the same point the disposition to do so is gaining strength; facts are piercing through the veil drawn over them, and our doubting brethren will at length see that the mass of their fellow-citizens with whom they can not yet resolve to act as to principles and measures, think as they think and desire what they desire; that our wish as well as theirs is that the public efforts may be directed honestly to the public good, that peace be cultivated, civil and religious liberty unassailed, law and order preserved, equality of rights maintained, and that state of property, equal or unequal, which results to every man from his own industry or that of his father’s. When satisfied of these views it is not in human nature that they should not approve and support them. In the meantime let us cherish them with patient affection, let us do them justice, and more than justice, in all competitions of interest; and we need not doubt that truth, reason, and their own interests will at length prevail, will gather them into the fold of their country, and will complete that entire union of opinion which gives to a nation the blessing of harmony and the benefit of all its strength.
I shall now enter on the duties to which my fellow-citizens have again called me, and shall proceed in the spirit of those principles which they have approved. I fear not that any motives of interest may lead me astray; I am sensible of no passion which could seduce me knowingly from the path of justice, but the weaknesses of human nature and the limits of my own understanding will produce errors of judgment sometimes injurious to your interests. I shall need, therefore, all the indulgence which I have heretofore experienced from my constituents; the want of it will certainly not lessen with increasing years. I shall need, too, the favor of that Being in whose hands we are, who led our fathers, as Israel of old, from their native land and planted them in a country flowing with all the necessaries and comforts of life; who has covered our infancy with His providence and our riper years with His wisdom and power, and to whose goodness I ask you to join in supplications with me that He will so enlighten the minds of your servants, guide their councils, and prosper their measures that whatsoever they do shall result in your good, and shall secure to you the peace, friendship, and approbation of all nations.
John F. Kennedy
John F. Kennedy Inaugural Address Friday, January 20, 1961
Heavy snow fell the night before the inauguration, but thoughts about cancelling the plans were overruled. The election of 1960 had been close, and the Democratic Senator from Massachusetts was eager to gather support for his agenda. He attended Holy Trinity Catholic Church in Georgetown that morning before joining President Eisenhower to travel to the Capitol. The Congress had extended the East Front, and the inaugural platform spanned the new addition. The oath of office was administered by Chief Justice Earl Warren. Robert Frost read one of his poems at the ceremony.
Vice President Johnson, Mr. Speaker, Mr. Chief Justice, President Eisenhower, Vice President Nixon, President Truman, reverend clergy, fellow citizens, we observe today not a victory of party, but a celebration of freedom–symbolizing an end, as well as a beginning–signifying renewal, as well as change. For I have sworn I before you and Almighty God the same solemn oath our forebears l prescribed nearly a century and three quarters ago.
The world is very different now. For man holds in his mortal hands the power to abolish all forms of human poverty and all forms of human life. And yet the same revolutionary beliefs for which our forebears fought are still at issue around the globe–the belief that the rights of man come not from the generosity of the state, but from the hand of God.
We dare not forget today that we are the heirs of that first revolution. Let the word go forth from this time and place, to friend and foe alike, that the torch has been passed to a new generation of Americans–born in this century, tempered by war, disciplined by a hard and bitter peace, proud of our ancient heritage–and unwilling to witness or permit the slow undoing of those human rights to which this Nation has always been committed, and to which we are committed today at home and around the world.
Let every nation know, whether it wishes us well or ill, that we shall pay any price, bear any burden, meet any hardship, support any friend, oppose any foe, in order to assure the survival and the success of liberty.
This much we pledge–and more.
To those old allies whose cultural and spiritual origins we share, we pledge the loyalty of faithful friends. United, there is little we cannot do in a host of cooperative ventures. Divided, there is little we can do–for we dare not meet a powerful challenge at odds and split asunder.
To those new States whom we welcome to the ranks of the free, we pledge our word that one form of colonial control shall not have passed away merely to be replaced by a far more iron tyranny. We shall not always expect to find them supporting our view. But we shall always hope to find them strongly supporting their own freedom–and to remember that, in the past, those who foolishly sought power by riding the back of the tiger ended up inside.
To those peoples in the huts and villages across the globe struggling to break the bonds of mass misery, we pledge our best efforts to help them help themselves, for whatever period is required–not because the Communists may be doing it, not because we seek their votes, but because it is right. If a free society cannot help the many who are poor, it cannot save the few who are rich.
To our sister republics south of our border, we offer a special pledge–to convert our good words into good deeds–in a new alliance for progress–to assist free men and free governments in casting off the chains of poverty. But this peaceful revolution of hope cannot become the prey of hostile powers. Let all our neighbors know that we shall join with them to oppose aggression or subversion anywhere in the Americas. And let every other power know that this Hemisphere intends to remain the master of its own house.
To that world assembly of sovereign states, the United Nations, our last best hope in an age where the instruments of war have far outpaced the instruments of peace, we renew our pledge of support–to prevent it from becoming merely a forum for invective–to strengthen its shield of the new and the weak–and to enlarge the area in which its writ may run.
Finally, to those nations who would make themselves our adversary, we offer not a pledge but a request: that both sides begin anew the quest for peace, before the dark powers of destruction unleashed by science engulf all humanity in planned or accidental self-destruction.
We dare not tempt them with weakness. For only when our arms are sufficient beyond doubt can we be certain beyond doubt that they will never be employed.
But neither can two great and powerful groups of nations take comfort from our present course–both sides overburdened by the cost of modern weapons, both rightly alarmed by the steady spread of the deadly atom, yet both racing to alter that uncertain balance of terror that stays the hand of mankind’s final war.
So let us begin anew–remembering on both sides that civility is not a sign of weakness, and sincerity is always subject to proof. Let us never negotiate out of fear. But let us never fear to negotiate.
Let both sides explore what problems unite us instead of belaboring those problems which divide us.
Let both sides, for the first time, formulate serious and precise proposals for the inspection and control of arms–and bring the absolute power to destroy other nations under the absolute control of all nations.
Let both sides seek to invoke the wonders of science instead of its terrors. Together let us explore the stars, conquer the deserts, eradicate disease, tap the ocean depths, and encourage the arts and commerce.
Let both sides unite to heed in all corners of the earth the command of Isaiah–to “undo the heavy burdens … and to let the oppressed go free.”
And if a beachhead of cooperation may push back the jungle of suspicion, let both sides join in creating a new endeavor, not a new balance of power, but a new world of law, where the strong are just and the weak secure and the peace preserved.
All this will not be finished in the first 100 days. Nor will it be finished in the first 1,000 days, nor in the life of this Administration, nor even perhaps in our lifetime on this planet. But let us begin. In your hands, my fellow citizens, more than in mine, will rest the final success or failure of our course. Since this country was founded, each generation of Americans has been summoned to give testimony to its national loyalty. The graves of young Americans who answered the call to service surround the globe.
Now the trumpet summons us again–not as a call to bear arms, though arms we need; not as a call to battle, though embattled we are–but a call to bear the burden of a long twilight struggle, year in and year out, “rejoicing in hope, patient in tribulation”–a struggle against the common enemies of man: tyranny, poverty, disease, and war itself.
Can we forge against these enemies a grand and global alliance, North and South, East and West, that can assure a more fruitful life for all mankind? Will you join in that historic effort?
In the long history of the world, only a few generations have been granted the role of defending freedom in its hour of maximum danger. I do not shank from this responsibility–I welcome it. I do not believe that any of us would exchange places with any other people or any other generation. The energy, the faith, the devotion which we bring to this endeavor will light our country and all who serve it–and the glow from that fire can truly light the world.
And so, my fellow Americans: ask not what your country can do for you–ask what you can do for your country.
My fellow citizens of the world: ask not what America will do for you, but what together we can do for the freedom of man.
Finally, whether you are citizens of America or citizens of the world, ask of us the same high standards of strength and sacrifice which we ask of you. With a good conscience our only sure reward, with history the final judge of our deeds, let us go forth to lead the land we love, asking His blessing and His help, but knowing that here on earth God’s work must truly be our own.
Richard Milhous Nixon
First Inaugural Address
Richard Milhous Nixon Monday, January 20, 1969
An almost-winner of the 1960 election, and a close winner of the 1968 election, the former Vice President and California Senator and Congressman had defeated the Democratic Vice President, Hubert Humphrey, and the American Independent Party candidate, George Wallace. Chief Justice Earl Warren administered the oath of office for the fifth time. The President addressed the large crowd from a pavilion on the East Front of the Capitol. The address was televised by satellite around the world.
Senator Dirksen, Mr. Chief Justice, Mr. Vice President, President Johnson, Vice President Humphrey, my fellow Americans–and my fellow citizens of the world community:
I ask you to share with me today the majesty of this moment. In the orderly transfer of power, we celebrate the unity that keeps us free.
Each moment in history is a fleeting time, precious and unique. But some stand out as moments of beginning, in which courses are set that shape decades or centuries.
This can be such a moment.
Forces now are converging that make possible, for the first time, the hope that many of man’s deepest aspirations can at last be realized. The spiraling pace of change allows us to contemplate, within our own lifetime, advances that once would have taken centuries.
In throwing wide the horizons of space, we have discovered new horizons on earth.
For the first time, because the people of the world want peace, and the leaders of the world are afraid of war, the times are on the side of peace.
Eight years from now America will celebrate its 200th anniversary as a nation. Within the lifetime of most people now living, mankind will celebrate that great new year which comes only once in a thousand years–the beginning of the third millennium.
What kind of nation we will be, what kind of world we will live in, whether we shape the future in the image of our hopes, is ours to determine by our actions and our choices.
The greatest honor history can bestow is the title of peacemaker. This honor now beckons America–the chance to help lead the world at last out of the valley of turmoil, and onto that high ground of peace that man has dreamed of since the dawn of civilization.
If we succeed, generations to come will say of us now living that we mastered our moment, that we helped make the world safe for mankind.
This is our summons to greatness.
I believe the American people are ready to answer this call.
The second third of this century has been a time of proud achievement. We have made enormous strides in science and industry and agriculture. We have shared our wealth more broadly than ever. We have learned at last to manage a modern economy to assure its continued growth.
We have given freedom new reach, and we have begun to make its promise real for black as well as for white.
We see the hope of tomorrow in the youth of today. I know America’s youth. I believe in them. We can be proud that they are better educated, more committed, more passionately driven by conscience than any generation in our history.
No people has ever been so close to the achievement of a just and abundant society, or so possessed of the will to achieve it. Because our strengths are so great, we can afford to appraise our weaknesses with candor and to approach them with hope.
Standing in this same place a third of a century ago, Franklin Delano Roosevelt addressed a Nation ravaged by depression and gripped in fear. He could say in surveying the Nation’s troubles: “They concern, thank God, only material things.”
Our crisis today is the reverse.
We have found ourselves rich in goods, but ragged in spirit; reaching with magnificent precision for the moon, but falling into raucous discord on earth.
We are caught in war, wanting peace. We are torn by division, wanting unity. We see around us empty lives, wanting fulfillment. We see tasks that need doing, waiting for hands to do them.
To a crisis of the spirit, we need an answer of the spirit.
To find that answer, we need only look within ourselves.
When we listen to “the better angels of our nature,” we find that they celebrate the simple things, the basic things–such as goodness, decency, love, kindness.
Greatness comes in simple trappings.
The simple things are the ones most needed today if we are to surmount what divides us, and cement what unites us.
To lower our voices would be a simple thing.
In these difficult years, America has suffered from a fever of words; from inflated rhetoric that promises more than it can deliver; from angry rhetoric that fans discontents into hatreds; from bombastic rhetoric that postures instead of persuading.
We cannot learn from one another until we stop shouting at one another–until we speak quietly enough so that our words can be heard as well as our voices.
For its part, government will listen. We will strive to listen in new ways–to the voices of quiet anguish, the voices that speak without words, the voices of the heart–to the injured voices, the anxious voices, the voices that have despaired of being heard.
Those who have been left out, we will try to bring in.
Those left behind, we will help to catch up.
For all of our people, we will set as our goal the decent order that makes progress possible and our lives secure.
As we reach toward our hopes, our task is to build on what has gone before–not turning away from the old, but turning toward the new.
In this past third of a century, government has passed more laws, spent more money, initiated more programs, than in all our previous history.
In pursuing our goals of full employment, better housing, excellence in education; in rebuilding our cities and improving our rural areas; in protecting our environment and enhancing the quality of life–in all these and more, we will and must press urgently forward.
We shall plan now for the day when our wealth can be transferred from the destruction of war abroad to the urgent needs of our people at home.
The American dream does not come to those who fall asleep.
But we are approaching the limits of what government alone can do.
Our greatest need now is to reach beyond government, and to enlist the legions of the concerned and the committed.
What has to be done, has to be done by government and people together or it will not be done at all. The lesson of past agony is that without the people we can do nothing; with the people we can do everything.
To match the magnitude of our tasks, we need the energies of our people–enlisted not only in grand enterprises, but more importantly in those small, splendid efforts that make headlines in the neighborhood newspaper instead of the national journal.
With these, we can build a great cathedral of the spirit–each of us raising it one stone at a time, as he reaches out to his neighbor, helping, caring, doing.
I do not offer a life of uninspiring ease. I do not call for a life of grim sacrifice. I ask you to join in a high adventure–one as rich as humanity itself, and as exciting as the times we live in.
The essence of freedom is that each of us shares in the shaping of his own destiny.
Until he has been part of a cause larger than himself, no man is truly whole.
The way to fulfillment is in the use of our talents; we achieve nobility in the spirit that inspires that use.
As we measure what can be done, we shall promise only what we know we can produce, but as we chart our goals we shall be lifted by our dreams.
No man can be fully free while his neighbor is not. To go forward at all is to go forward together.
This means black and white together, as one nation, not two. The laws have caught up with our conscience. What remains is to give life to what is in the law: to ensure at last that as all are born equal in dignity before God, all are born equal in dignity before man.
As we learn to go forward together at home, let us also seek to go forward together with all mankind.
Let us take as our goal: where peace is unknown, make it welcome; where peace is fragile, make it strong; where peace is temporary, make it permanent.
After a period of confrontation, we are entering an era of negotiation.
Let all nations know that during this administration our lines of communication will be open.
We seek an open world–open to ideas, open to the exchange of goods and people–a world in which no people, great or small, will live in angry isolation.
We cannot expect to make everyone our friend, but we can try to make no one our enemy.
Those who would be our adversaries, we invite to a peaceful competition–not in conquering territory or extending dominion, but in enriching the life of man.
As we explore the reaches of space, let us go to the new worlds together–not as new worlds to be conquered, but as a new adventure to be shared.
With those who are willing to join, let us cooperate to reduce the burden of arms, to strengthen the structure of peace, to lift up the poor and the hungry.
But to all those who would be tempted by weakness, let us leave no doubt that we will be as strong as we need to be for as long as we need to be.
Over the past twenty years, since I first came to this Capital as a freshman Congressman, I have visited most of the nations of the world.
I have come to know the leaders of the world, and the great forces, the hatreds, the fears that divide the world.
I know that peace does not come through wishing for it–that there is no substitute for days and even years of patient and prolonged diplomacy.
I also know the people of the world.
I have seen the hunger of a homeless child, the pain of a man wounded in battle, the grief of a mother who has lost her son. I know these have no ideology, no race.
I know America. I know the heart of America is good.
I speak from my own heart, and the heart of my country, the deep concern we have for those who suffer, and those who sorrow.
I have taken an oath today in the presence of God and my countrymen to uphold and defend the Constitution of the United States. To that oath I now add this sacred commitment: I shall consecrate my office, my energies, and all the wisdom I can summon, to the cause of peace among nations.
Let this message be heard by strong and weak alike:
The peace we seek to win is not victory over any other people, but the peace that comes “with healing in its wings”; with compassion for those who have suffered; with understanding for those who have opposed us; with the opportunity for all the peoples of this earth to choose their own destiny.
Only a few short weeks ago, we shared the glory of man’s first sight of the world as God sees it, as a single sphere reflecting light in the darkness.
As the Apollo astronauts flew over the moon’s gray surface on Christmas Eve, they spoke to us of the beauty of earth–and in that voice so clear across the lunar distance, we heard them invoke God’s blessing on its goodness.
In that moment, their view from the moon moved poet Archibald MacLeish to write:
“To see the earth as it truly is, small and blue and beautiful in that eternal silence where it floats, is to see ourselves as riders on the earth together, brothers on that bright loveliness in the eternal cold–brothers who know now they are truly brothers.”
In that moment of surpassing technological triumph, men turned their thoughts toward home and humanity–seeing in that far perspective that man’s destiny on earth is not divisible; telling us that however far we reach into the cosmos, our destiny lies not in the stars but on Earth itself, in our own hands, in our own hearts.
We have endured a long night of the American spirit. But as our eyes catch the dimness of the first rays of dawn, let us not curse the remaining dark. Let us gather the light.
Our destiny offers, not the cup of despair, but the chalice of opportunity. So let us seize it, not in fear, but in gladness– and, “riders on the earth together,” let us go forward, firm in our faith, steadfast in our purpose, cautious of the dangers; but sustained by our confidence in the will of God and the promise of man.
Barack Hussein Obama
Barack Obama Inaugural Address Tuesday, January 20, 2009
The Democrats take back the White House in the 2008 election. Barack Hussein Obama a senator from Illinois defeated John Sidney McCain III a senator from Arizona.
The oath of office was taken on the Bible used by President Abraham Lincoln, it was administered by Chief Justice John G. Roberts. An estimated 1.8 million people packed the National Mall and surrounding areas for the inauguration ceremony.
My fellow Americans, I stand before you today, humbled by the task before us, grateful for the trust bestowed, mindful of the sacrifices born by our ancestors.
I thank President Bush for his service to our nation , as well as the generosity and cooperation he has shown throughout this transition.
44 Americans have now taken the presidential oath. Words have been spoken during rising tides of prosperity, and the still waters of peace. Yet every so often the oath is taken amidst gathering clouds, and raging storms.
At these moments, America has carried on, not simply because of the vision or skill of those in high office, but because we, the people, have remained faithful to the ideals of our forebears, and true to our founding documents. So it has been, so it must be with THIS generation of Americans.
That we are in the midst of crisis is now well understood.
Our nation is at war with a far reaching network of violence and hatred.
Our economy is badly weakened, a consequence of greed and irresponsibility on the part of some, but also our collective failure to make hard choices, and prepare the nation for a new age. Homes have been lost, jobs shed, businesses shuttered, our health care is too costly, our schools fail too many, and each day brings brings new evidence that the way we use energy strengthens our adversaries and threatens our planet.
These are the indicators of crisis, subject to data and statistics. Less measurable, but no less profound is the sapping of confidence across our land, a nagging fear that America’s decline is inevitable, that the next generation must lower its sights.
Today I say to you that the challenges we face are real. They are serious and they are many. They will not be met easily or in a short span of time, but know this America, THEY WILL BE MET!
On this day, we gather because we have chosen hope over fear, unity of purpose over conflict and discord. On this day, we come to proclaim an end to the petty grievances and false promises, the recriminations, and worn out dogmas that for far too long have strangles our politics.
We remain a young nation, but in the words of scripture, the time has come to set aside childish things.
The time has come to reaffirm our enduring spirit, to choose our better history, to carry forward that precious gift, that noble idea, passed on from generation to generation, the God given promise that ALL are equal, ALL are free, and ALL deserve a chance to pursue their full measure of happiness.
In reaffirming the greatness of our nation, we understand that greatness is never a given.
It must be earned.
Our journey has never been one of shortcuts or settling for less.
It has not been the path for the faint hearted, for those who prefer leisure over work, or seek only the pleasures of riches and fame, rather it has been the risk takers, the doers, the makers of things, some celebrated, but more often men and women obscure in their labor, who have carried us up the long rugged path towards prosperity and freedom.
For us, they packed up their few worldly possessions and travelled across oceans in search of a new life.
For us, they toiled in sweatshops, and settled the West, endured the lash of the whip, and plowed the hard earth.
For us, they fought, and died, in places like Concord, and Gettysburg, Normandy, and Khe Sahn.
Time and again, these men and women struggled and sacrificed until their hands were raw, so that we might live a better life.
They saw America as bigger than the sum of our individual ambitions, greater than all the differences of birth, or wealth, or faction.
THIS is the journey we continue today.
We remain the most prosperous powerful nation on Earth.
Our workers are no less productive than when this crisis began.
Our minds are no less inventive.
Our goods and services no less needed than they were last week, or last month, or last year.
Our capacity remains undiminished, but our time of standing pat, of protecting narrow interests and putting off unpleasant decisions. . .that time has surely passed.
Starting TODAY, we must pick ourselves up, dust ourselves off, and begin again the work of remaking America. . .
. . .for everywhere we look there is work to be done.
The state of our economy calls for action, bold and swift, and we will act, not only to create new jobs, but to lay new foundations for growth. We will build the roads and bridges, the electric grids and digital lines that feed our commerce and bind us together.
We will restore science to its rightful place, and wield technology’s wonders to raise health care’s quality and lower its cost.
We will harness the sun and the winds and the soil to fuel our cars and run our factories, and we will transform our schools and colleges and universities to meet the demands of a new age.
All this we can do.
All this we WILL do.
Now, there are some who question the scale of our ambitions, who suggest that our system cannot tolerate too many big plans.
Their memories are short, for they have forgotten what this country has already done, what free men and women can achieve when imagination is joined to common purpose, and necessity to courage.
What the cynics fail to understand, is that the ground has shifted beneath them, that the stale political arguments that have consumed us for so long no longer apply.
The question we ask to day is not whether our government is too big or too small, but whether it works, whether it helps families find jobs at a decent wage, care they can afford, a retirement that is dignified. Where the answer is YES, we intend to move forward, where the answer is NO, programs will end, and those of us who manage the public’s dollars will be held to account, to spend wisely, reform bad habits, and do our business in the light of day, because only then can we restore the vital trust between a people and their government.
Nor is the question before us whether the market is a force for good or ill.
Its power to generate wealth and expand freedom is unmatched, but this crisis has reminded us that without a watchful eye, the market can spin out of control, the nation cannot prosper long when it favors only the prosperous.
The success of our economy has always depended, not just on the size of our gross domestic product, but on the reach of our prosperity, on our ability to extend opportunity to every willing heart, not out of charity, but because it is the surest route to our common good.
As for our common defense, we reject as false the choice between our safety and our ideals.
Our founding fathers . . . .
Our founding fathers, faced with perils we can scarcely imagine, drafted a charter to assure the rule of law and the rights of man, a charter expanded by the blood of generations. Those ideals still light the world, and we will not give them up for expedients’ sake. . .
. . .and so, to all the other peoples and governments who are watching today, from the grandest capitols, to the small village where my father was born, know that America is a friend of each nation, and every man, woman, and child, who seeks a future of peace and dignity, and we are ready to lead once more.
Recall that earlier generations faced down fascism and communism, not just with missiles and tanks, but with the sturdy alliances and enduring convictions.
They understood that our power alone cannot protect us, nor does it entitle us to do as we please. Instead, they knew that our power grows through its prudent use, our security emanates from the justness of our cause, the force of our example, the tempering qualities of humility and restraint.
We are the keepers of this legacy.
Guided by these principles once more, we can meet those new threats that demand even greater effort, even greater cooperation and understanding between nations.
We will begin to responsibly leave Iraq to is people, and forge a hard earned peace in Afghanistan.
With old friends and former foes we will work tirelessly to lessen the nuclear threat, and roll back the specter of a warming planet.
We will not apologize for our way of life, nor will we waver in its defense, and for those who seek to advance their aims by inducing terror and slaughtering innocents, we say to you now, that our spirit is stronger, and cannot be broken.
You cannot outlast us, and we will defeat you!
For we know that our patchwork heritage is a strength, not a weakness.
We are a nation of Christians and Muslims, Jews and Hindus, and non-believers. We are shaped by every language and culture, drawn from every end of this Earth, and because we have tasted the bitter swill of civil war and segregation, and emerged from that dark chapter stronger, and more united, we cannot help but believe that the old hatreds shall someday pass, that the lines of tribe shall soon dissolve, that as the world grows smaller, our common humanity shall reveal itself, and that America must play its role in ushering in a new era of peace.
To the Muslim world, we seek a new way forward, based on mutual interest and mutual respect.
To those leaders around the globe who seek to sow conflict, or blame their societies’ ills on the West, know that your people will judge you on what you can build, not what you destroy.
To those who cling to power through corruption and deceit, and the silencing of dissent, know that you are on the wrong side of history, but that we will extend a hand if you are willing to unclench your fist.
To the people of poor nations, we pledge to work alongside you to make your farms flourish and let clean waters flow, to nourish starved bodies, and feed hungry minds, and to those nations like ours that enjoy relative plenty, we say we can no longer afford indifference to the suffering outside our borders, nor can we consume the world’s resources without regard to effect.
For the world has changed, and we much change with it.
As we consider the road that unfolds before us, we remember with humble gratitude those brave Americans who, at this very hour, patrol far off deserts and distant mountains. They have something to tell us, just as the fallen heroes who lie in Arlington whisper through the ages. We honor them, not only because they are the guardians of our liberty, but because they embody the spirit of service, a willingness to find meaning in something greater than themselves.
And yet, at this moment, a moment that will define a generation, it is precisely this spirit that must inhabit us ALL.
For as a government can do, and must do, it us ultimately the faith and determination of the American people upon which this nation relies. It is the kindness to take in a stranger when the levees break, the selflessness of workers who would rather cut their hours than see a friend lose their job, which sees us through our darkest hours. It is the firefighters’ courage to storm a stairway filled with smoke, but also a parent’s willingness to nurture a child, that finally decides our fate.
Our challenges may be new, the instruments with which we meet them may be new, but those values upon which our success depends, honesty, and hard work, courage and fair play, tolerance and curiosity, loyalty and patriotism, these things are old, these things are true. They have been the quiet force of progress throughout our history.
What is demanded then, is a return to these truths.
What is required of us now, is a new era of responsibility, a recognition on the part of every American, that we have duties to ourselves, our nation, and the world, duties that we do not grudgingly accept, but rather seize gladly, firm in the knowledge that there is nothing so satisfying to the spirit, so defining of our character, than giving our all to a difficult task.
This is the price and the promise of citizenship.
This is the source of our confidence, the knowledge that God calls on us to shape an uncertain destiny.
This is the meaning of our liberty and our creed, why men and women and children of every race and every faith can join in celebration across this magnificent mall, and why a man whose father, less than 60 years ago, might not have been served at a local restaurant can now stand before you to take a most sacred oath.
So let us mark this day with remembrance, of who we are, and how far we have traveled. In the year of America’s birth, in the coldest of months, a small band of patriots huddled by dying campfires on the shores of an icy river.
The capitol was abandoned, the enemy was advancing, the snow was stained with blood. At a moment when the outcome of our revolution was most in doubt, the father of our nation ordered these words be read to the people:
“Let it be told to the future world, that in the depth of winter, when nothing but hope and virtue could survive, that the city and the country, alarmed at one common danger, came forth to meet it.”
America, in the face of our common dangers, in this winter of our hardship, let us remember these timeless words. With hope and virtue, let us brave once more the icy currents, and endure what storms may come. Let it be said by our children’s children, that when we were tested, we refused to let this journey end, that we did not turn back, nor did we falter, and with eyes fixed on the horizon and God’s grace upon us, we carried forth that great gift of freedom and delivered it safely to future generations.
Thank you, God bless you, and God bless the United States of America.
Franklin Delano Roosevelt
First Inaugural Speech
Given in Washington, D.C. March 4th, 1933
President Hoover, Mr. Chief Justice, my friends:
This is a day of national consecration, and I am certain that my fellow-Americans expect that on my induction into the Presidency I will address them with a candor and a decision which the present situation of our nation impels.
This is pre-eminently the time to speak the truth, the whole truth, frankly and boldly. Nor need we shrink from honestly facing conditions in our country today. This great nation will endure as it has endured, will revive and will prosper.
So first of all let me assert my firm belief that the only thing we have to fear. . .is fear itself. . . nameless, unreasoning, unjustified terror which paralyzes needed efforts to convert retreat into advance.
In every dark hour of our national life a leadership of frankness and vigor has met with that understanding and support of the people themselves which is essential to victory. I am convinced that you will again give that support to leadership in these critical days. In such a spirit on my part and on yours we face our common difficulties. They concern, thank God, only material things. Values have shrunken to fantastic levels: taxes have risen, our ability to pay has fallen, government of all kinds is faced by serious curtailment of income, the means of exchange are frozen in the currents of trade, the withered leaves of industrial enterprise lie on every side, farmers find no markets for their produce, the savings of many years in thousands of families are gone.
More important, a host of unemployed citizens face the grim problem of existence, and an equally great number toil with little return. Only a foolish optimist can deny the dark realities of the moment.
Yet our distress comes from no failure of substance. We are stricken by no plague of locusts. Compared with the perils which our forefathers conquered because they believed and were not afraid, we have still much to be thankful for. Nature still offers her bounty and human efforts have multiplied it. Plenty is at our doorstep, but a generous use of it languishes in the very sight of the supply.
Primarily, this is because the rulers of the exchange of mankind’s goods have failed through their own stubbornness and their own incompetence, have admitted their failures and abdicated. Practices of the unscrupulous money changers stand indicted in the court of public opinion, rejected by the hearts and minds of men.
True, they have tried, but their efforts have been cast in the pattern of an outworn tradition. Faced by failure of credit, they have proposed only the lending of more money.
Stripped of the lure of profit by which to induce our people to follow their false leadership, they have resorted to exhortations, pleading tearfully for restored conditions. They know only the rules of a generation of self-seekers.
They have no vision, and when there is no vision the people perish.
The money changers have fled their high seats in the temple of our civilization. We may now restore that temple to the ancient truths.
The measure of the restoration lies in the extent to which we apply social values more noble than mere monetary profit.
Happiness lies not in the mere possession of money, it lies in the joy of achievement, in the thrill of creative effort.
The joy and moral stimulation of work no longer must be forgotten in the mad chase of evanescent profits. These dark days will be worth all they cost us if they teach us that our true destiny is not to be ministered unto but to minister to ourselves and to our fellow-men.
Recognition of the falsity of material wealth as the standard of success goes hand in hand with the abandonment of the false belief that public office and high political position are to be values only by the standards of pride of place and personal profit, and there must be an end to a conduct in banking and in business which too often has given to a sacred trust the likeness of callous and selfish wrongdoing.
Small wonder that confidence languishes, for it thrives only on honesty, on honor, on the sacredness of obligations, on faithful protection, on unselfish performance. Without them it cannot live.
Restoration calls, however, not for changes in ethics alone. This nation asks for action, and action now.
Our greatest primary task is to put people to work. This is no unsolvable problem if we face it wisely and courageously.
It can be accompanied in part by direct recruiting by the government itself, treating the task as we would treat the emergency of a war, but at the same time, through this employment, accomplishing greatly needed projects to stimulate and reorganize the use of our national resources.
Hand in hand with this, we must frankly recognize the over-balance of population in our industrial centers and, by engaging on a national scale in a redistribution, endeavor to provide a better use of the land for those best fitted for the land.
The task can be helped by definite efforts to raise the values of agricultural products and with this the power to purchase the output of our cities.
It can be helped by preventing realistically the tragedy of the growing loss, through foreclosure, of our small homes and our farms.
It can be helped by insistence that the Federal, State, and local governments act forthwith on the demand that their cost be drastically reduced.
It can be helped by the unifying of relief activities which today are often scattered, uneconomical and unequal. It can be helped by national planning for and supervision of all forms of transportation and of communications and other utilities which have a definitely public character.
There are many ways in which it can be helped, but it can never be helped merely by talking about it. We must act, and act quickly.
Finally, in our progress toward a resumption of work we require two safeguards against a return of the evils of the old order: there must be a strict supervision of all banking and credits and investments; there must be an end to speculation with other people’s money, and there must be provision for an adequate but sound currency.
These are the lines of attack. I shall presently urge upon a new Congress in special session detailed measures for their fulfillment, and I shall seek the immediate assistance of the several States.
Through this program of action we address ourselves to putting our own national house in order and making income balance outgo.
Our international trade relations, though vastly important, are, to point in time and necessity, secondary to the establishment of a sound national economy.
I favor as a practical policy the putting of first things first. I shall spare no effort to restore world trade by international economic readjustment, but the emergency at home cannot wait on that accomplishment.
The basic thought that guides these specific means of national recovery is not narrowly nationalistic.
It is the insistence, as a first consideration, upon the interdependence of the various elements in and parts of the United States. . . a recognition of the old and permanently important manifestation of the American spirit of the pioneer.
It is the way to recovery. It is the immediate way. It is the strongest assurance that the recovery will endure.
In the field of world policy I would dedicate this nation to the policy of the good neighbor. . .the neighbor who resolutely respects himself and, because he does so, respects the rights of others. . .the neighbor who respects his obligations and respects the sanctity of his agreements in and with a world of neighbors.
If I read the temper of our people correctly, we now realize, as we have never realized before, our interdependence on each other: that we cannot merely take, but we must give as well, that if we are to go forward we must move as a trained and loyal army willing to sacrifice for the good of a common discipline, because, without such discipline, no progress is made, no leadership becomes effective.
We are, I know, ready and willing to submit our lives and property to such discipline because it makes possibly a leadership which aims at a larger good.
This I propose to offer, pledging that the larger purposes will hind upon us all as a sacred obligation with a unity of duty hitherto evoked only in time of armed strife.
With this pledge taken, I assume unhesitatingly the leadership of this great army of our people, dedicated to a disciplined attack upon our common problems.
Action in this image and to this end is feasible under the form of government which we have inherited from our ancestors.
Our Constitution is so simple and practical that it is possible always to meet extraordinary needs by changes in emphasis and arrangement without loss of essential form.
That is why our constitutional system has proved itself the most superbly enduring political mechanism the modern world has produced. It has met every stress of vast expansion of territory, of foreign wars, of bitter internal strife, of world relations.
It is to be hoped that the normal balance of executive and legislative authority may be wholly adequate to meet the unprecedented task before us. But it may be that an unprecedented demand and need for undelayed action may call for temporary departure from that normal balance of public procedure.
I am prepared under my constitutional duty to recommend the measures that a stricken nation in the midst of a stricken world may require.
But in the event that the Congress shall fail to take one of these courses, and in the event that the national emergency is still critical, I shall not evade the clear course of duty that will then confront me.
I shall ask the Congress for the one remaining instrument to meet the crisis. . .broad executive power to wage a war against the emergency as great as the power that would be given to me if we were in fact invaded by a foreign foe.
For the trust reposed in me I will return the courage and the devotion that befit the time. I can do no less.
We face the arduous days that lie before us in the warm courage of national unity, with the clear consciousness of seeking old and precious moral values, with the clean satisfaction that comes from the stern performance of duty by old and young alike.
We aim at the assurance of a rounded and permanent national life.
We do not distrust the future of essential democracy. The people of the United States have not failed. In their need they have registered a mandate that they want direct, vigorous action.
They have asked for discipline and direction under leadership. They have made me the present instrument of their wishes. In the spirit of the gift I will take it.
In this dedication of a nation we humbly ask the blessing of God. May He protect each and every one of us! May He guide me in the days to come!
Second Inaugural Address
Franklin D. Roosevelt Second Inaugural Address Wednesday, January 20, 1937
For the first time the inauguration of the President was held on January 20, pursuant to the provisions of the 20th amendment to the Constitution. Having won the election of 1936 by a wide margin, and looking forward to the advantage of Democratic gains in the House and Senate, the President confidently outlined the continuation of his programs. The oath of office was administered on the East Portico of the Capitol by Chief Justice Charles Evans Hughes.
When four years ago we met to inaugurate a President, the Republic, single-minded in anxiety, stood in spirit here. We dedicated ourselves to the fulfillment of a vision–to speed the time when there would be for all the people that security and peace essential to the pursuit of happiness. We of the Republic pledged ourselves to drive from the temple of our ancient faith those who had profaned it; to end by action, tireless and unafraid, the stagnation and despair of that day. We did those first things first.
Our covenant with ourselves did not stop there. Instinctively we recognized a deeper need–the need to find through government the instrument of our united purpose to solve for the individual the ever-rising problems of a complex civilization. Repeated attempts at their solution without the aid of government had left us baffled and bewildered. For, without that aid, we had been unable to create those moral controls over the services of science which are necessary to make science a useful servant instead of a ruthless master of mankind. To do this we knew that we must find practical controls over blind economic forces and blindly selfish men.
We of the Republic sensed the truth that democratic government has innate capacity to protect its people against disasters once considered inevitable, to solve problems once considered unsolvable. We would not admit that we could not find a way to master economic epidemics just as, after centuries of fatalistic suffering, we had found a way to master epidemics of disease. We refused to leave the problems of our common welfare to be solved by the winds of chance and the hurricanes of disaster.
In this we Americans were discovering no wholly new truth; we were writing a new chapter in our book of self-government.
This year marks the one hundred and fiftieth anniversary of the Constitutional Convention which made us a nation. At that Convention our forefathers found the way out of the chaos which followed the Revolutionary War; they created a strong government with powers of united action sufficient then and now to solve problems utterly beyond individual or local solution. A century and a half ago they established the Federal Government in order to promote the general welfare and secure the blessings of liberty to the American people.
Today we invoke those same powers of government to achieve the same objectives.
Four years of new experience have not belied our historic instinct. They hold out the clear hope that government within communities, government within the separate States, and government of the United States can do the things the times require, without yielding its democracy. Our tasks in the last four years did not force democracy to take a holiday.
Nearly all of us recognize that as intricacies of human relationships increase, so power to govern them also must increase–power to stop evil; power to do good. The essential democracy of our Nation and the safety of our people depend not upon the absence of power, but upon lodging it with those whom the people can change or continue at stated intervals through an honest and free system of elections. The Constitution of 1787 did not make our democracy impotent.
In fact, in these last four years, we have made the exercise of all power more democratic; for we have begun to bring private autocratic powers into their proper subordination to the public’s government. The legend that they were invincible–above and beyond the processes of a democracy–has been shattered. They have been challenged and beaten.
Our progress out of the depression is obvious. But that is not all that you and I mean by the new order of things. Our pledge was not merely to do a patchwork job with secondhand materials. By using the new materials of social justice we have undertaken to erect on the old foundations a more enduring structure for the better use of future generations.
In that purpose we have been helped by achievements of mind and spirit. Old truths have been relearned; untruths have been unlearned. We have always known that heedless self-interest was bad morals; we know now that it is bad economics. Out of the collapse of a prosperity whose builders boasted their practicality has come the conviction that in the long run economic morality pays. We are beginning to wipe out the line that divides the practical from the ideal; and in so doing we are fashioning an instrument of unimagined power for the establishment of a morally better world.
This new understanding undermines the old admiration of worldly success as such. We are beginning to abandon our tolerance of the abuse of power by those who betray for profit the elementary decencies of life.
In this process evil things formerly accepted will not be so easily condoned. Hard-headedness will not so easily excuse hardheartedness. We are moving toward an era of good feeling. But we realize that there can be no era of good feeling save among men of good will.
For these reasons I am justified in believing that the greatest change we have witnessed has been the change in the moral climate of America.
Among men of good will, science and democracy together offer an ever-richer life and ever-larger satisfaction to the individual. With this change in our moral climate and our rediscovered ability to improve our economic order, we have set our feet upon the road of enduring progress.
Shall we pause now and turn our back upon the road that lies ahead? Shall we call this the promised land? Or, shall we continue on our way? For “each age is a dream that is dying, or one that is coming to birth.”
Many voices are heard as we face a great decision. Comfort says, “Tarry a while.” Opportunism says, “This is a good spot.” Timidity asks, “How difficult is the road ahead?”
True, we have come far from the days of stagnation and despair. Vitality has been preserved. Courage and confidence have been restored. Mental and moral horizons have been extended.
But our present gains were won under the pressure of more than ordinary circumstances. Advance became imperative under the goad of fear and suffering. The times were on the side of progress.
To hold to progress today, however, is more difficult. Dulled conscience, irresponsibility, and ruthless self-interest already reappear. Such symptoms of prosperity may become portents of disaster! Prosperity already tests the persistence of our progressive purpose.
Let us ask again: Have we reached the goal of our vision of that fourth day of March 1933? Have we found our happy valley?
I see a great nation, upon a great continent, blessed with a great wealth of natural resources. Its hundred and thirty million people are at peace among themselves; they are making their country a good neighbor among the nations. I see a United States which can demonstrate that, under democratic methods of government, national wealth can be translated into a spreading volume of human comforts hitherto unknown, and the lowest standard of living can be raised far above the level of mere subsistence.
But here is the challenge to our democracy: In this nation I see tens of millions of its citizens–a substantial part of its whole population–who at this very moment are denied the greater part of what the very lowest standards of today call the necessities of life.
I see millions of families trying to live on incomes so meager that the pall of family disaster hangs over them day by day.
I see millions whose daily lives in city and on farm continue under conditions labeled indecent by a so-called polite society half a century ago.
I see millions denied education, recreation, and the opportunity to better their lot and the lot of their children.
I see millions lacking the means to buy the products of farm and factory and by their poverty denying work and productiveness to many other millions.
I see one-third of a nation ill-housed, ill-clad, ill-nourished.
It is not in despair that I paint you that picture. I paint it for you in hope–because the Nation, seeing and understanding the injustice in it, proposes to paint it out. We are determined to make every American citizen the subject of his country’s interest and concern; and we will never regard any faithful law-abiding group within our borders as superfluous. The test of our progress is not whether we add more to the abundance of those who have much; it is whether we provide enough for those who have too little.
If I know aught of the spirit and purpose of our Nation, we will not listen to Comfort, Opportunism, and Timidity. We will carry on. Overwhelmingly, we of the Republic are men and women of good will; men and women who have more than warm hearts of dedication; men and women who have cool heads and willing hands of practical purpose as well. They will insist that every agency of popular government use effective instruments to carry out their will.
Government is competent when all who compose it work as trustees for the whole people. It can make constant progress when it keeps abreast of all the facts. It can obtain justified support and legitimate criticism when the people receive true information of all that government does.
If I know aught of the will of our people, they will demand that these conditions of effective government shall be created and maintained. They will demand a nation uncorrupted by cancers of injustice and, therefore, strong among the nations in its example of the will to peace.
Today we reconsecrate our country to long-cherished ideals in a suddenly changed civilization. In every land there are always at work forces that drive men apart and forces that draw men together. In our personal ambitions we are individualists. But in our seeking for economic and political progress as a nation, we all go up, or else we all go down, as one people.
To maintain a democracy of effort requires a vast amount of patience in dealing with differing methods, a vast amount of humility. But out of the confusion of many voices rises an understanding of dominant public need. Then political leadership can voice common ideals, and aid in their realization.
In taking again the oath of office as President of the United States, I assume the solemn obligation of leading the American people forward along the road over which they have chosen to advance.
While this duty rests upon me I shall do my utmost to speak their purpose and to do their will, seeking Divine guidance to help us each and every one to give light to them that sit in darkness and to guide our feet into the way of peace.
Third Inaugural Address
Franklin D. Roosevelt Third Inaugural Address Monday, January 20, 1941
The only chief executive to serve more than two terms, President Roosevelt took office for the third time as Europe and Asia engaged in war. The oath of office was administered by Chief Justice Charles Evans Hughes on the East Portico of the Capitol. The Roosevelts hosted a reception for several thousand visitors at the White House later that day.
On each national day of inauguration since 1789, the people have renewed their sense of dedication to the United States.
In Washington’s day the task of the people was to create and weld together a nation.
In Lincoln’s day the task of the people was to preserve that Nation from disruption from within.
In this day the task of the people is to save that Nation and its institutions from disruption from without.
To us there has come a time, in the midst of swift happenings, to pause for a moment and take stock–to recall what our place in history has been, and to rediscover what we are and what we may be. If we do not, we risk the real peril of inaction.
Lives of nations are determined not by the count of years, but by the lifetime of the human spirit. The life of a man is three-score years and ten: a little more, a little less. The life of a nation is the fullness of the measure of its will to live.
There are men who doubt this. There are men who believe that democracy, as a form of Government and a frame of life, is limited or measured by a kind of mystical and artificial fate that, for some unexplained reason, tyranny and slavery have become the surging wave of the future–and that freedom is an ebbing tide.
But we Americans know that this is not true.
Eight years ago, when the life of this Republic seemed frozen by a fatalistic terror, we proved that this is not true. We were in the midst of shock–but we acted. We acted quickly, boldly, decisively.
These later years have been living years–fruitful years for the people of this democracy. For they have brought to us greater security and, I hope, a better understanding that life’s ideals are to be measured in other than material things. Most vital to our present and our future is this experience of a democracy which successfully survived crisis at home; put away many evil things; built new structures on enduring lines; and, through it all, maintained the fact of its democracy.
For action has been taken within the three-way framework of the Constitution of the United States. The coordinate branches of the Government continue freely to function. The Bill of Rights remains inviolate. The freedom of elections is wholly maintained. Prophets of the downfall of American democracy have seen their dire predictions come to naught.
Democracy is not dying.
We know it because we have seen it revive–and grow.
We know it cannot die–because it is built on the unhampered initiative of individual men and women joined together in a common enterprise–an enterprise undertaken and carried through by the free expression of a free majority.
We know it because democracy alone, of all forms of government, enlists the full force of men’s enlightened will.
We know it because democracy alone has constructed an unlimited civilization capable of infinite progress in the improvement of human life.
We know it because, if we look below the surface, we sense it still spreading on every continent–for it is the most humane, the most advanced, and in the end the most unconquerable of all forms of human society.
A nation, like a person, has a body–a body that must be fed and clothed and housed, invigorated and rested, in a manner that measures up to the objectives of our time.
A nation, like a person, has a mind–a mind that must be kept informed and alert, that must know itself, that understands the hopes and the needs of its neighbors–all the other nations that live within the narrowing circle of the world.
And a nation, like a person, has something deeper, something more permanent, something larger than the sum of all its parts. It is that something which matters most to its future–which calls forth the most sacred guarding of its present.
It is a thing for which we find it difficult–even impossible–to hit upon a single, simple word.
And yet we all understand what it is–the spirit–the faith of America. It is the product of centuries. It was born in the multitudes of those who came from many lands–some of high degree, but mostly plain people, who sought here, early and late, to find freedom more freely. The democratic aspiration is no mere recent phase in human history. It is human history. It permeated the ancient life of early peoples. It blazed anew in the middle ages. It was written in Magna Charta.
In the Americas its impact has been irresistible. America has been the New World in all tongues, to all peoples, not because this continent was a new-found land, but because all those who came here believed they could create upon this continent a new life–a life that should be new in freedom.
Its vitality was written into our own Mayflower Compact, into the Declaration of Independence, into the Constitution of the United States, into the Gettysburg Address.
Those who first came here to carry out the longings of their spirit, and the millions who followed, and the stock that sprang from them–all have moved forward constantly and consistently toward an ideal which in itself has gained stature and clarity with each generation.
The hopes of the Republic cannot forever tolerate either undeserved poverty or self-serving wealth.
We know that we still have far to go; that we must more greatly build the security and the opportunity and the knowledge of every citizen, in the measure justified by the resources and the capacity of the land.
But it is not enough to achieve these purposes alone. It is not enough to clothe and feed the body of this Nation, and instruct and inform its mind. For there is also the spirit. And of the three, the greatest is the spirit.
Without the body and the mind, as all men know, the Nation could not live.
But if the spirit of America were killed, even though the Nation’s body and mind, constricted in an alien world, lived on, the America we know would have perished.
That spirit–that faith–speaks to us in our daily lives in ways often unnoticed, because they seem so obvious. It speaks to us here in the Capital of the Nation. It speaks to us through the processes of governing in the sovereignties of 48 States. It speaks to us in our counties, in our cities, in our towns, and in our villages. It speaks to us from the other nations of the hemisphere, and from those across the seas–the enslaved, as well as the free. Sometimes we fail to hear or heed these voices of freedom because to us the privilege of our freedom is such an old, old story.
The destiny of America was proclaimed in words of prophecy spoken by our first President in his first inaugural in 1789–words almost directed, it would seem, to this year of 1941: “The preservation of the sacred fire of liberty and the destiny of the republican model of government are justly considered … deeply, … finally, staked on the experiment intrusted to the hands of the American people.”
If we lose that sacred fire–if we let it be smothered with doubt and fear–then we shall reject the destiny which Washington strove so valiantly and so triumphantly to establish. The preservation of the spirit and faith of the Nation does, and will, furnish the highest justification for every sacrifice that we may make in the cause of national defense.
In the face of great perils never before encountered, our strong purpose is to protect and to perpetuate the integrity of democracy.
For this we muster the spirit of America, and the faith of America.
We do not retreat. We are not content to stand still. As Americans, we go forward, in the service of our country, by the will of God.
Fourth Inaugural Address
Franklin D. Roosevelt Fourth Inaugural Address Saturday, January 20, 1945
The fourth inauguration was conducted without fanfare. Because of the expense and impropriety of festivity during the height of war, the oath of office was taken on the South Portico of the White House. It was administered by Chief Justice Harlan Stone. No formal celebrations followed the address. Instead of renominating Vice President Henry Wallace in the election of 1944, the Democratic convention chose the Senator from Missouri, Harry S. Truman.
Mr. Chief Justice, Mr. Vice President, my friends, you will understand and, I believe, agree with my wish that the form of this inauguration be simple and its words brief.
We Americans of today, together with our allies, are passing through a period of supreme test. It is a test of our courage–of our resolve–of our wisdom–our essential democracy.
If we meet that test–successfully and honorably–we shall perform a service of historic importance which men and women and children will honor throughout all time.
As I stand here today, having taken the solemn oath of office in the presence of my fellow countrymen–in the presence of our God– I know that it is America’s purpose that we shall not fail.
In the days and in the years that are to come we shall work for a just and honorable peace, a durable peace, as today we work and fight for total victory in war.
We can and we will achieve such a peace.
We shall strive for perfection. We shall not achieve it immediately–but we still shall strive. We may make mistakes–but they must never be mistakes which result from faintness of heart or abandonment of moral principle.
I remember that my old schoolmaster, Dr. Peabody, said, in days that seemed to us then to be secure and untroubled: “Things in life will not always run smoothly. Sometimes we will be rising toward the heights–then all will seem to reverse itself and start downward. The great fact to remember is that the trend of civilization itself is forever upward; that a line drawn through the middle of the peaks and the valleys of the centuries always has an upward trend.”
Our Constitution of 1787 was not a perfect instrument; it is not perfect yet. But it provided a firm base upon which all manner of men, of all races and colors and creeds, could build our solid structure of democracy.
And so today, in this year of war, 1945, we have learned lessons– at a fearful cost–and we shall profit by them.
We have learned that we cannot live alone, at peace; that our own well-being is dependent on the well-being of other nations far away. We have learned that we must live as men, not as ostriches, nor as dogs in the manger.
We have learned to be citizens of the world, members of the human community.
We have learned the simple truth, as Emerson said, that “The only way to have a friend is to be one.” We can gain no lasting peace if we approach it with suspicion and mistrust or with fear.
We can gain it only if we proceed with the understanding, the confidence, and the courage which flow from conviction.
The Almighty God has blessed our land in many ways. He has given our people stout hearts and strong arms with which to strike mighty blows for freedom and truth. He has given to our country a faith which has become the hope of all peoples in an anguished world.
So we pray to Him now for the vision to see our way clearly–to see the way that leads to a better life for ourselves and for all our fellow men–to the achievement of His will to peace on earth.
Harry S. Truman
Harry S. Truman Inaugural Address Thursday, January 20, 1949
A former county judge, Senator and Vice President, Harry S. Truman had taken the oath of office first on April 12, 1945, upon the death of President Roosevelt. Mr. Truman’s victory in the 1948 election was so unexpected that many newspapers had declared the Republican candidate, Governor Thomas E. Dewey of New York, the winner. The President went to the East Portico of the Capitol to take the oath of office on two Bibles–the personal one he had used for the first oath, and a Gutenberg Bible donated by the citizens of Independence, Missouri. The ceremony was televised as well as broadcast on the radio.
Mr. Vice President, Mr. Chief Justice, and fellow citizens, I accept with humility the honor which the American people have conferred upon me. I accept it with a deep resolve to do all that I can for the welfare of this Nation and for the peace of the world.
In performing the duties of my office, I need the help and prayers of every one of you. I ask for your encouragement and your support. The tasks we face are difficult, and we can accomplish them only if we work together.
Each period of our national history has had its special challenges. Those that confront us now are as momentous as any in the past. Today marks the beginning not only of a new administration, but of a period that will be eventful, perhaps decisive, for us and for the world.
It may be our lot to experience, and in large measure to bring about, a major turning point in the long history of the human race. The first half of this century has been marked by unprecedented and brutal attacks on the rights of man, and by the two most frightful wars in history. The supreme need of our time is for men to learn to live together in peace and harmony.
The peoples of the earth face the future with grave uncertainty, composed almost equally of great hopes and great fears. In this time of doubt, they look to the United States as never before for good will, strength, and wise leadership.
It is fitting, therefore, that we take this occasion to proclaim to the world the essential principles of the faith by which we live, and to declare our aims to all peoples.
The American people stand firm in the faith which has inspired this Nation from the beginning. We believe that all men have a right to equal justice under law and equal opportunity to share in the common good. We believe that all men have the right to freedom of thought and expression. We believe that all men are created equal because they are created in the image of God.
From this faith we will not be moved.
The American people desire, and are determined to work for, a world in which all nations and all peoples are free to govern themselves as they see fit, and to achieve a decent and satisfying life. Above all else, our people desire, and are determined to work for, peace on earth–a just and lasting peace–based on genuine agreement freely arrived at by equals.
In the pursuit of these aims, the United States and other like-minded nations find themselves directly opposed by a regime with contrary aims and a totally different concept of life.
That regime adheres to a false philosophy which purports to offer freedom, security, and greater opportunity to mankind. Misled by this philosophy, many peoples have sacrificed their liberties only to learn to their sorrow that deceit and mockery, poverty and tyranny, are their reward.
That false philosophy is communism.
Communism is based on the belief that man is so weak and inadequate that he is unable to govern himself, and therefore requires the rule of strong masters.
Democracy is based on the conviction that man has the moral and intellectual capacity, as well as the inalienable right, to govern himself with reason and justice.
Communism subjects the individual to arrest without lawful cause, punishment without trial, and forced labor as the chattel of the state. It decrees what information he shall receive, what art he shall produce, what leaders he shall follow, and what thoughts he shall think.
Democracy maintains that government is established for the benefit of the individual, and is charged with the responsibility of protecting the rights of the individual and his freedom in the exercise of his abilities.
Communism maintains that social wrongs can be corrected only by violence.
Democracy has proved that social justice can be achieved through peaceful change.
Communism holds that the world is so deeply divided into opposing classes that war is inevitable.
Democracy holds that free nations can settle differences justly and maintain lasting peace.
These differences between communism and democracy do not concern the United States alone. People everywhere are coming to realize that what is involved is material well-being, human dignity, and the right to believe in and worship God.
I state these differences, not to draw issues of belief as such, but because the actions resulting from the Communist philosophy are a threat to the efforts of free nations to bring about world recovery and lasting peace.
Since the end of hostilities, the United States has invested its substance and its energy in a great constructive effort to restore peace, stability, and freedom to the world.
We have sought no territory and we have imposed our will on none. We have asked for no privileges we would not extend to others.
We have constantly and vigorously supported the United Nations and related agencies as a means of applying democratic principles to international relations. We have consistently advocated and relied upon peaceful settlement of disputes among nations.
We have made every effort to secure agreement on effective international control of our most powerful weapon, and we have worked steadily for the limitation and control of all armaments.
We have encouraged, by precept and example, the expansion of world trade on a sound and fair basis.
Almost a year ago, in company with 16 free nations of Europe, we launched the greatest cooperative economic program in history. The purpose of that unprecedented effort is to invigorate and strengthen democracy in Europe, so that the free people of that continent can resume their rightful place in the forefront of civilization and can contribute once more to the security and welfare of the world.
Our efforts have brought new hope to all mankind. We have beaten back despair and defeatism. We have saved a number of countries from losing their liberty. Hundreds of millions of people all over the world now agree with us, that we need not have war–that we can have peace.
The initiative is ours.
We are moving on with other nations to build an even stronger structure of international order and justice. We shall have as our partners countries which, no longer solely concerned with the problem of national survival, are now working to improve the standards of living of all their people. We are ready to undertake new projects to strengthen the free world.
In the coming years, our program for peace and freedom will emphasize four major courses of action. First, we will continue to give unfaltering support to the United Nations and related agencies, and we will continue to search for ways to strengthen their authority and increase their effectiveness. We believe that the United Nations will be strengthened by the new nations which are being formed in lands now advancing toward self-government under democratic principles.
Second, we will continue our programs for world economic recovery.
This means, first of all, that we must keep our full weight behind the European recovery program. We are confident of the success of this major venture in world recovery. We believe that our partners in this effort will achieve the status of self-supporting nations once again.
In addition, we must carry out our plans for reducing the barriers to world trade and increasing its volume. Economic recovery and peace itself depend on increased world trade.
Third, we will strengthen freedom-loving nations against the dangers of aggression.
We are now working out with a number of countries a joint agreement designed to strengthen the security of the North Atlantic area. Such an agreement would take the form of a collective defense arrangement within the terms of the United Nations Charter.
We have already established such a defense pact for the Western Hemisphere by the treaty of Rio de Janeiro.
The primary purpose of these agreements is to provide unmistakable proof of the joint determination of the free countries to resist armed attack from any quarter. Each country participating in these arrangements must contribute all it can to the common defense.
If we can make it sufficiently clear, in advance, that any armed attack affecting our national security would be met with overwhelming force, the armed attack might never occur.
I hope soon to send to the Senate a treaty respecting the North Atlantic security plan.
In addition, we will provide military advice and equipment to free nations which will cooperate with us in the maintenance of peace and security.
Fourth, we must embark on a bold new program for making the benefits of our scientific advances and industrial progress available for the improvement and growth of underdeveloped areas.
More than half the people of the world are living in conditions approaching misery. Their food is inadequate. They are victims of disease. Their economic life is primitive and stagnant. Their poverty is a handicap and a threat both to them and to more prosperous areas.
For the first time in history, humanity possesses the knowledge and the skill to relieve the suffering of these people.
The United States is pre-eminent among nations in the development of industrial and scientific techniques. The material resources which we can afford to use for the assistance of other peoples are limited. But our imponderable resources in technical knowledge are constantly growing and are inexhaustible.
I believe that we should make available to peace-loving peoples the benefits of our store of technical knowledge in order to help them realize their aspirations for a better life. And, in cooperation with other nations, we should foster capital investment in areas needing development.
Our aim should be to help the free peoples of the world, through their own efforts, to produce more food, more clothing, more materials for housing, and more mechanical power to lighten their burdens.
We invite other countries to pool their technological resources in this undertaking. Their contributions will be warmly welcomed. This should be a cooperative enterprise in which all nations work together through the United Nations and its specialized agencies wherever practicable. It must be a worldwide effort for the achievement of peace, plenty, and freedom.
With the cooperation of business, private capital, agriculture, and labor in this country, this program can greatly increase the industrial activity in other nations and can raise substantially their standards of living.
Such new economic developments must be devised and controlled to benefit the peoples of the areas in which they are established. Guarantees to the investor must be balanced by guarantees in the interest of the people whose resources and whose labor go into these developments.
The old imperialism–exploitation for foreign profit–has no place in our plans. What we envisage is a program of development based on the concepts of democratic fair-dealing.
All countries, including our own, will greatly benefit from a constructive program for the better use of the world’s human and natural resources. Experience shows that our commerce with other countries expands as they progress industrially and economically.
Greater production is the key to prosperity and peace. And the key to greater production is a wider and more vigorous application of modern scientific and technical knowledge.
Only by helping the least fortunate of its members to help themselves can the human family achieve the decent, satisfying life that is the right of all people. Democracy alone can supply the vitalizing force to stir the peoples of the world into triumphant action, not only against their human oppressors, but also against their ancient enemies– hunger, misery, and despair.
On the basis of these four major courses of action we hope to help create the conditions that will lead eventually to personal freedom and happiness for all mankind.
If we are to be successful in carrying out these policies, it is clear that we must have continued prosperity in this country and we must keep ourselves strong.
Slowly but surely we are weaving a world fabric of international security and growing prosperity.
We are aided by all who wish to live in freedom from fear–even by those who live today in fear under their own governments.
We are aided by all who want relief from the lies of propaganda– who desire truth and sincerity.
We are aided by all who desire self-government and a voice in deciding their own affairs.
We are aided by all who long for economic security–for the security and abundance that men in free societies can enjoy.
We are aided by all who desire freedom of speech, freedom of religion, and freedom to live their own lives for useful ends.
Our allies are the millions who hunger and thirst after righteousness.
In due time, as our stability becomes manifest, as more and more nations come to know the benefits of democracy and to participate in growing abundance, I believe that those countries which now oppose us will abandon their delusions and join with the free nations of the world in a just settlement of international differences.
Events have brought our American democracy to new influence and new responsibilities. They will test our courage, our devotion to duty, and our concept of liberty.
But I say to all men, what we have achieved in liberty, we will surpass in greater liberty.
Steadfast in our faith in the Almighty, we will advance toward a world where man’s freedom is secure.
To that end we will devote our strength, our resources, and our firmness of resolve. With God’s help, the future of mankind will be assured in a world of justice, harmony, and peace.
George W. Bush
First Inaugural Address
George W. Bush Inaugural Address Saturday, January 20, 2001
The first president of the new millenium was sworn in on a cold, damp day with his wife and two daughters by his side. Bush took the executive oath on the same Bible George Washington used in 1789 and his father used in 1989. The ceremony occurred on a platform on the terrace of the West Front of the Capitol. The oath of office was administered by Chief Justice William Rehnquist. He spoke for 14 minutes.
This peaceful transfer of authority is rare in history, yet common in our country. With a simple oath, we affirm old traditions, and make new beginnings. As I begin, I thank President Clinton for his service to our nation. And I thank Vice President Gore for a contest conducted with spirit, and ended with grace.
I am honored and humbled to stand here, where so many of America’s leaders have come before me, and so many will follow.
We have a place, all of us, in a long story; a story we continue, but whose end we will not see. It is the story of a new world that became a friend and liberator of the old. The story of a slave-holding society that became a servant of freedom. The story of a power that went into world to protect but not possess, to defend but not to conquer. It is the American story; a story of flawed and fallible people, united across the generations by grand and enduring ideals.
The grandest of these ideals is an unfolding American promise: that everyone belongs, that everyone deserves a chance, that no insignificant person was ever born. Americans are called to enact this promise in our lives and in our laws. And though our nation has sometimes halted, and sometimes delayed, we must follow no other course.
Through much of the last century, America’s faith in freedom and democracy was a rock in a raging sea. Now it is a seed upon the wind, taking root in many nations. Our democratic faith is more than the creed of our country, it is the inborn hope of our humanity; an ideal we carry but do not own, a trust we bear and pass along. And even after nearly 225 years, we have a long way yet to travel.
While many of our citizens prosper, others doubt the promise – even the justice – of our own country. The ambitions of some Americans are limited by failing schools, and hidden prejudice, and the circumstances of their birth. And sometimes our differences run so deep, it seems we share a continent, but not a country.
We do not accept this, and will not allow it. Our unity, our union, is the serious work of leaders and citizens in every generation. And this is my solemn pledge: I will work to build a single nation of justice and opportunity.
I know this is within our reach, because we are guided by a power larger than ourselves, Who creates us equal in His image.
And we are confident in principles that unite and lead us onward.
America has never been united by blood or birth or soil. We are bound by ideals that move us beyond our backgrounds, lift us above our interests, and teach us what it means to be citizens. Every child must be taught these principles. Every citizen must uphold them. And every immigrant, by embracing these ideals, makes our country more, not less, American.
Today we affirm a new commitment to live out our nation’s promise through civility, courage, compassion and character.
America, at its best, matches a commitment to principle with a concern for civility. A civil society demands from each of us good will and respect, fair dealing and forgiveness.
Some seem to believe that our politics can afford to be petty because, in a time of peace, the stakes of our debates appear small. But the stakes, for America, are never small. If our country does not lead the cause of freedom, it will not be led. If we do not turn the hearts of children toward knowledge and character, we will lose their gifts and undermine their idealism. If we permit our economy to drift and decline, the vulnerable will suffer most.
We must live up to the calling we share. Civility is not a tactic or a sentiment. It is the determined choice of trust over cynicism, of community over chaos. And this commitment, if we keep it, is a way to shared accomplishment.
America, at its best, is also courageous.
Our national courage has been clear in times of depression and war, when defeating common dangers defined our common good. Now we must choose if the example of our fathers and mothers will inspire us or condemn us. We must show courage in a time of blessing, by confronting problems instead of passing them on to future generations.
Together we will reclaim America’s schools, before ignorance and apathy claim more young lives. We will reform Social Security and Medicare, sparing our children from struggles we have the power to prevent. We will reduce taxes, to recover the momentum of our economy and reward the effort and enterprise of working Americans. We will build our defenses beyond challenge, lest weakness invite challenge. We will confront weapons of mass destruction, so that a new century is spared new horrors.
The enemies of liberty and our country should make no mistake. America remains engaged in the world, by history and by choice, shaping a balance of power that favors freedom. We will defend our allies and our interests. We will show purpose without arrogance. We will meet aggression and bad faith with resolve and strength. And to all nations, we will speak for the values that gave our nation birth.
America, at its best, is compassionate.
In the quiet of American conscience, we know that deep, persistent poverty is unworthy of our nation’s promise. And whatever our views of its cause, we can agree that children at risk are not at fault. Abandonment and abuse are not acts of God, they are failures of love. And the proliferation of prisons, however necessary, is no substitute for hope and order in our souls.
Where there is suffering, there is duty. Americans in need are not strangers, they are citizens; not problems, but priorities; and all of us are diminished when any are hopeless.
Government has great responsibilities, for public safety and public health, for civil rights and common schools. Yet compassion is the work of a nation, not just a government. And some needs and hurts are so deep they will only respond to a mentor’s touch or a pastor’s prayer. Church and charity, synagogue and mosque, lend our communities their humanity, and they will have an honored place in our plans and laws.
Many in our country do not know the pain of poverty. But we can listen to those who do. And I can pledge our nation to a goal: When we see that wounded traveler on the road to Jericho, we will not pass to the other side.
America, at its best, is a place where personal responsibility is valued and expected.
Encouraging responsibility is not a search for scapegoats, it is a call to conscience. And though it requires sacrifice, it brings a deeper fulfillment. We find the fullness of life, not only in options, but in commitments. And we find that children and community are the commitments that set us free.
Our public interest depends on private character; on civic duty and family bonds and basic fairness; on uncounted, unhonored acts of decency which give direction to our freedom.
Sometimes in life we are called to do great things. But as a saint of our times has said, every day we are called to do small things with great love. The most important tasks of a democracy are done by everyone.
I will live and lead by these principles: to advance my convictions with civility; to pursue the public interest with courage; to speak for greater justice and compassion; to call for reponsibility, and try to live it as well. In all these ways, I will bring the values of our history to the care of our times.
What you do is as important as anything government does. I ask you to seek a common good beyond your comfort; to defend needed reforms against easy attacks; to serve your nation, beginning with your neighbor. I ask you to be citizens. Citizens, not spectators. Citizens, not subjects. Responsible citizens, building communities of service and a nation of character.
Americans are generous and strong and decent, not because we believe in ourselves, but because we hold beliefs beyond ourselves. When this spirit of citizenship is missing, no government program can replace it. When this spirit is present, no wrong can stand against it.
After the Declaration of Independence was signed, Virginia statesman John Page wrote to Thomas Jefferson: “We know the Race is not to the swift nor the Battle to the Strong. Do you not think an Angel rides in the Whirlwind and directs this Storm?”
Much time has passed since Jefferson arrived for his inaugural. The years and changes accumulate. But the themes of this day he would know: our nation’s grand story of courage, and its simple dream of dignity.
We are not this story’s Author, Who fills time and eternity with His purpose. Yet His purpose is achieved in our duty; and duty is fulfilled in service to one another.
Never tiring, never yielding, never finishing, we renew that purpose today: to make our country more just and generous; to affirm the dignity of our lives and every life.
This work continues. This story goes on. And an angel still rides in the whirlwind and directs this storm.
God bless you, and God bless our country.
Second Inaugural Address
George W. Bush Inaugural Address Thursday, January 20, 2005
President Bush took the oath of office shortly before noon on a chilly, overcast day. The first snow of the season came the day before and there was a little over an inch of snow on the ground. The ceremony occurred on a platform on the terrace of the West Front of the Capitol. The oath of office was again administered by Chief Justice William Rehnquist.
Vice President Cheney, Mr. Chief Justice, President Carter, President Bush, President Clinton, reverend clergy, distinguished guests, fellow citizens:
On this day, prescribed by law and marked by ceremony, we celebrate the durable wisdom of our Constitution, and recall the deep commitments that unite our country. I am grateful for the honor of this hour, mindful of the consequential times in which we live, and determined to fulfill the oath that I have sworn and you have witnessed.
At this second gathering, our duties are defined not by the words I use, but by the history we have seen together. For a half century, America defended our own freedom by standing watch on distant borders. After the shipwreck of communism came years of relative quiet, years of repose, years of sabbatical – and then there came a day of fire.
We have seen our vulnerability – and we have seen its deepest source. For as long as whole regions of the world simmer in resentment and tyranny – prone to ideologies that feed hatred and excuse murder – violence will gather, and multiply in destructive power, and cross the most defended borders, and raise a mortal threat. There is only one force of history that can break the reign of hatred and resentment, and expose the pretensions of tyrants, and reward the hopes of the decent and tolerant, and that is the force of human freedom.
We are led, by events and common sense, to one conclusion: The survival of liberty in our land increasingly depends on the success of liberty in other lands. The best hope for peace in our world is the expansion of freedom in all the world.
America’s vital interests and our deepest beliefs are now one. From the day of our Founding, we have proclaimed that every man and woman on this earth has rights, and dignity, and matchless value, because they bear the image of the Maker of Heaven and earth. Across the generations we have proclaimed the imperative of self-government, because no one is fit to be a master, and no one deserves to be a slave. Advancing these ideals is the mission that created our Nation. It is the honorable achievement of our fathers. Now it is the urgent requirement of our nation’s security, and the calling of our time.
So it is the policy of the United States to seek and support the growth of democratic movements and institutions in every nation and culture, with the ultimate goal of ending tyranny in our world.
This is not primarily the task of arms, though we will defend ourselves and our friends by force of arms when necessary. Freedom, by its nature, must be chosen, and defended by citizens, and sustained by the rule of law and the protection of minorities. And when the soul of a nation finally speaks, the institutions that arise may reflect customs and traditions very different from our own. America will not impose our own style of government on the unwilling. Our goal instead is to help others find their own voice, attain their own freedom, and make their own way.
The great objective of ending tyranny is the concentrated work of generations. The difficulty of the task is no excuse for avoiding it. America’s influence is not unlimited, but fortunately for the oppressed, America’s influence is considerable, and we will use it confidently in freedom’s cause.
My most solemn duty is to protect this nation and its people against further attacks and emerging threats. Some have unwisely chosen to test America’s resolve, and have found it firm.
We will persistently clarify the choice before every ruler and every nation: The moral choice between oppression, which is always wrong, and freedom, which is eternally right. America will not pretend that jailed dissidents prefer their chains, or that women welcome humiliation and servitude, or that any human being aspires to live at the mercy of bullies.
We will encourage reform in other governments by making clear that success in our relations will require the decent treatment of their own people. America’s belief in human dignity will guide our policies, yet rights must be more than the grudging concessions of dictators; they are secured by free dissent and the participation of the governed. In the long run, there is no justice without freedom, and there can be no human rights without human liberty.
Some, I know, have questioned the global appeal of liberty – though this time in history, four decades defined by the swiftest advance of freedom ever seen, is an odd time for doubt. Americans, of all people, should never be surprised by the power of our ideals. Eventually, the call of freedom comes to every mind and every soul. We do not accept the existence of permanent tyranny because we do not accept the possibility of permanent slavery. Liberty will come to those who love it.
Today, America speaks anew to the peoples of the world:
All who live in tyranny and hopelessness can know: the United States will not ignore your oppression, or excuse your oppressors. When you stand for your liberty, we will stand with you.
Democratic reformers facing repression, prison, or exile can know: America sees you for who you are: the future leaders of your free country.
The rulers of outlaw regimes can know that we still believe as Abraham Lincoln did: “Those who deny freedom to others deserve it not for themselves; and, under the rule of a just God, cannot long retain it.”
The leaders of governments with long habits of control need to know: To serve your people you must learn to trust them. Start on this journey of progress and justice, and America will walk at your side.
And all the allies of the United States can know: we honor your friendship, we rely on your counsel, and we depend on your help. Division among free nations is a primary goal of freedom’s enemies. The concerted effort of free nations to promote democracy is a prelude to our enemies’ defeat.
Today, I also speak anew to my fellow citizens:
From all of you, I have asked patience in the hard task of securing America, which you have granted in good measure. Our country has accepted obligations that are difficult to fulfill, and would be dishonorable to abandon. Yet because we have acted in the great liberating tradition of this nation, tens of millions have achieved their freedom. And as hope kindles hope, millions more will find it. By our efforts, we have lit a fire as well – a fire in the minds of men. It warms those who feel its power, it burns those who fight its progress, and one day this untamed fire of freedom will reach the darkest corners of our world.
A few Americans have accepted the hardest duties in this cause – in the quiet work of intelligence and diplomacy … the idealistic work of helping raise up free governments … the dangerous and necessary work of fighting our enemies. Some have shown their devotion to our country in deaths that honored their whole lives – and we will always honor their names and their sacrifice.
All Americans have witnessed this idealism, and some for the first time. I ask our youngest citizens to believe the evidence of your eyes. You have seen duty and allegiance in the determined faces of our soldiers. You have seen that life is fragile, and evil is real, and courage triumphs. Make the choice to serve in a cause larger than your wants, larger than yourself – and in your days you will add not just to the wealth of our country, but to its character.
America has need of idealism and courage, because we have essential work at home – the unfinished work of American freedom. In a world moving toward liberty, we are determined to show the meaning and promise of liberty.
In America’s ideal of freedom, citizens find the dignity and security of economic independence, instead of laboring on the edge of subsistence. This is the broader definition of liberty that motivated the Homestead Act, the Social Security Act, and the G.I. Bill of Rights. And now we will extend this vision by reforming great institutions to serve the needs of our time. To give every American a stake in the promise and future of our country, we will bring the highest standards to our schools, and build an ownership society. We will widen the ownership of homes and businesses, retirement savings and health insurance – preparing our people for the challenges of life in a free society. By making every citizen an agent of his or her own destiny, we will give our fellow Americans greater freedom from want and fear, and make our society more prosperous and just and equal.
In America’s ideal of freedom, the public interest depends on private character – on integrity, and tolerance toward others, and the rule of conscience in our own lives. Self-government relies, in the end, on the governing of the self. That edifice of character is built in families, supported by communities with standards, and sustained in our national life by the truths of Sinai, the Sermon on the Mount, the words of the Koran, and the varied faiths of our people. Americans move forward in every generation by reaffirming all that is good and true that came before – ideals of justice and conduct that are the same yesterday, today, and forever.
In America’s ideal of freedom, the exercise of rights is ennobled by service, and mercy, and a heart for the weak. Liberty for all does not mean independence from one another. Our nation relies on men and women who look after a neighbor and surround the lost with love. Americans, at our best, value the life we see in one another, and must always remember that even the unwanted have worth. And our country must abandon all the habits of racism, because we cannot carry the message of freedom and the baggage of bigotry at the same time.
From the perspective of a single day, including this day of dedication, the issues and questions before our country are many. From the viewpoint of centuries, the questions that come to us are narrowed and few. Did our generation advance the cause of freedom? And did our character bring credit to that cause?
These questions that judge us also unite us, because Americans of every party and background, Americans by choice and by birth, are bound to one another in the cause of freedom. We have known divisions, which must be healed to move forward in great purposes – and I will strive in good faith to heal them. Yet those divisions do not define America. We felt the unity and fellowship of our nation when freedom came under attack, and our response came like a single hand over a single heart. And we can feel that same unity and pride whenever America acts for good, and the victims of disaster are given hope, and the unjust encounter justice, and the captives are set free.
We go forward with complete confidence in the eventual triumph of freedom. Not because history runs on the wheels of inevitability; it is human choices that move events. Not because we consider ourselves a chosen nation; God moves and chooses as He wills. We have confidence because freedom is the permanent hope of mankind, the hunger in dark places, the longing of the soul. When our Founders declared a new order of the ages; when soldiers died in wave upon wave for a union based on liberty; when citizens marched in peaceful outrage under the banner “Freedom Now” – they were acting on an ancient hope that is meant to be fulfilled. History has an ebb and flow of justice, but history also has a visible direction, set by liberty and the Author of Liberty.
When the Declaration of Independence was first read in public and the Liberty Bell was sounded in celebration, a witness said, “It rang as if it meant something.” In our time it means something still. America, in this young century, proclaims liberty throughout all the world, and to all the inhabitants thereof. Renewed in our strength – tested, but not weary – we are ready for the greatest achievements in the history of freedom.
May God bless you, and may He watch over the United States of America.
George Bush Inaugural Address Friday, January 20, 1989
The 200th anniversary of the Presidency was observed as George Bush took the executive oath on the same Bible George Washington used in 1789. The ceremony occurred on a platform on the terrace of the West Front of the Capitol. The oath of office was administered by Chief Justice William Rehnquist. After the ceremony the President and Mrs. Bush led the inaugural parade from the Capitol to the White House, walking along several blocks of Pennsylvania Avenue to greet the spectators.
Mr. Chief Justice, Mr. President, Vice President Quayle, Senator Mitchell, Speaker Wright, Senator Dole, Congressman Michel, and fellow citizens, neighbors, and friends:
There is a man here who has earned a lasting place in our hearts and in our history. President Reagan, on behalf of our Nation, I thank you for the wonderful things that you have done for America.
I have just repeated word for word the oath taken by George Washington 200 years ago, and the Bible on which I placed my hand is the Bible on which he placed his. It is right that the memory of Washington be with us today, not only because this is our Bicentennial Inauguration, but because Washington remains the Father of our Country. And he would, I think, be gladdened by this day; for today is the concrete expression of a stunning fact: our continuity these 200 years since our government began.
We meet on democracy’s front porch, a good place to talk as neighbors and as friends. For this is a day when our nation is made whole, when our differences, for a moment, are suspended.
And my first act as President is a prayer. I ask you to bow your heads:
Heavenly Father, we bow our heads and thank You for Your love. Accept our thanks for the peace that yields this day and the shared faith that makes its continuance likely. Make us strong to do Your work, willing to heed and hear Your will, and write on our hearts these words: “Use power to help people.” For we are given power not to advance our own purposes, nor to make a great show in the world, nor a name. There is but one just use of power, and it is to serve people. Help us to remember it, Lord. Amen.
I come before you and assume the Presidency at a moment rich with promise. We live in a peaceful, prosperous time, but we can make it better. For a new breeze is blowing, and a world refreshed by freedom seems reborn; for in man’s heart, if not in fact, the day of the dictator is over. The totalitarian era is passing, its old ideas blown away like leaves from an ancient, lifeless tree. A new breeze is blowing, and a nation refreshed by freedom stands ready to push on. There is new ground to be broken, and new action to be taken. There are times when the future seems thick as a fog; you sit and wait, hoping the mists will lift and reveal the right path. But this is a time when the future seems a door you can walk right through into a room called tomorrow.
Great nations of the world are moving toward democracy through the door to freedom. Men and women of the world move toward free markets through the door to prosperity. The people of the world agitate for free expression and free thought through the door to the moral and intellectual satisfactions that only liberty allows.
We know what works: Freedom works. We know what’s right: Freedom is right. We know how to secure a more just and prosperous life for man on Earth: through free markets, free speech, free elections, and the exercise of free will unhampered by the state. For the first time in this century, for the first time in perhaps all history, man does not have to invent a system by which to live. We don’t have to talk late into the night about which form of government is better. We don’t have to wrest justice from the kings. We only have to summon it from within ourselves. We must act on what we know. I take as my guide the hope of a saint: In crucial things, unity; in important things, diversity; in all things, generosity.
America today is a proud, free nation, decent and civil, a place we cannot help but love. We know in our hearts, not loudly and proudly, but as a simple fact, that this country has meaning beyond what we see, and that our strength is a force for good. But have we changed as a nation even in our time? Are we enthralled with material things, less appreciative of the nobility of work and sacrifice?
My friends, we are not the sum of our possessions. They are not the measure of our lives. In our hearts we know what matters. We cannot hope only to leave our children a bigger car, a bigger bank account. We must hope to give them a sense of what it means to be a loyal friend, a loving parent, a citizen who leaves his home, his neighborhood and town better than he found it. What do we want the men and women who work with us to say when we are no longer there? That we were more driven to succeed than anyone around us? Or that we stopped to ask if a sick child had gotten better, and stayed a moment there to trade a word of friendship?
No President, no government, can teach us to remember what is best in what we are. But if the man you have chosen to lead this government can help make a difference; if he can celebrate the quieter, deeper successes that are made not of gold and silk, but of better hearts and finer souls; if he can do these things, then he must.
America is never wholly herself unless she is engaged in high moral principle. We as a people have such a purpose today. It is to make kinder the face of the Nation and gentler the face of the world. My friends, we have work to do. There are the homeless, lost and roaming. There are the children who have nothing, no love, no normalcy. There are those who cannot free themselves of enslavement to whatever addiction–drugs, welfare, the demoralization that rules the slums. There is crime to be conquered, the rough crime of the streets. There are young women to be helped who are about to become mothers of children they can’t care for and might not love. They need our care, our guidance, and our education, though we bless them for choosing life.
The old solution, the old way, was to think that public money alone could end these problems. But we have learned that is not so. And in any case, our funds are low. We have a deficit to bring down. We have more will than wallet; but will is what we need. We will make the hard choices, looking at what we have and perhaps allocating it differently, making our decisions based on honest need and prudent safety. And then we will do the wisest thing of all: We will turn to the only resource we have that in times of need always grows–the goodness and the courage of the American people.
I am speaking of a new engagement in the lives of others, a new activism, hands-on and involved, that gets the job done. We must bring in the generations, harnessing the unused talent of the elderly and the unfocused energy of the young. For not only leadership is passed from generation to generation, but so is stewardship. And the generation born after the Second World War has come of age.
I have spoken of a thousand points of light, of all the community organizations that are spread like stars throughout the Nation, doing good. We will work hand in hand, encouraging, sometimes leading, sometimes being led, rewarding. We will work on this in the White House, in the Cabinet agencies. I will go to the people and the programs that are the brighter points of light, and I will ask every member of my government to become involved. The old ideas are new again because they are not old, they are timeless: duty, sacrifice, commitment, and a patriotism that finds its expression in taking part and pitching in.
We need a new engagement, too, between the Executive and the Congress. The challenges before us will be thrashed out with the House and the Senate. We must bring the Federal budget into balance. And we must ensure that America stands before the world united, strong, at peace, and fiscally sound. But, of course, things may be difficult. We need compromise; we have had dissension. We need harmony; we have had a chorus of discordant voices.
For Congress, too, has changed in our time. There has grown a certain divisiveness. We have seen the hard looks and heard the statements in which not each other’s ideas are challenged, but each other’s motives. And our great parties have too often been far apart and untrusting of each other. It has been this way since Vietnam. That war cleaves us still. But, friends, that war began in earnest a quarter of a century ago; and surely the statute of limitations has been reached. This is a fact: The final lesson of Vietnam is that no great nation can long afford to be sundered by a memory. A new breeze is blowing, and the old bipartisanship must be made new again.
To my friends–and yes, I do mean friends–in the loyal opposition–and yes, I mean loyal: I put out my hand. I am putting out my hand to you, Mr. Speaker. I am putting out my hand to you Mr. Majority Leader. For this is the thing: This is the age of the offered hand. We can’t turn back clocks, and I don’t want to. But when our fathers were young, Mr. Speaker, our differences ended at the water’s edge. And we don’t wish to turn back time, but when our mothers were young, Mr. Majority Leader, the Congress and the Executive were capable of working together to produce a budget on which this nation could live. Let us negotiate soon and hard. But in the end, let us produce. The American people await action. They didn’t send us here to bicker. They ask us to rise above the merely partisan. “In crucial things, unity”–and this, my friends, is crucial.
To the world, too, we offer new engagement and a renewed vow: We will stay strong to protect the peace. The “offered hand” is a reluctant fist; but once made, strong, and can be used with great effect. There are today Americans who are held against their will in foreign lands, and Americans who are unaccounted for. Assistance can be shown here, and will be long remembered. Good will begets good will. Good faith can be a spiral that endlessly moves on.
Great nations like great men must keep their word. When America says something, America means it, whether a treaty or an agreement or a vow made on marble steps. We will always try to speak clearly, for candor is a compliment, but subtlety, too, is good and has its place. While keeping our alliances and friendships around the world strong, ever strong, we will continue the new closeness with the Soviet Union, consistent both with our security and with progress. One might say that our new relationship in part reflects the triumph of hope and strength over experience. But hope is good, and so are strength and vigilance.
Here today are tens of thousands of our citizens who feel the understandable satisfaction of those who have taken part in democracy and seen their hopes fulfilled. But my thoughts have been turning the past few days to those who would be watching at home to an older fellow who will throw a salute by himself when the flag goes by, and the women who will tell her sons the words of the battle hymns. I don’t mean this to be sentimental. I mean that on days like this, we remember that we are all part of a continuum, inescapably connected by the ties that bind.
Our children are watching in schools throughout our great land. And to them I say, thank you for watching democracy’s big day. For democracy belongs to us all, and freedom is like a beautiful kite that can go higher and higher with the breeze. And to all I say: No matter what your circumstances or where you are, you are part of this day, you are part of the life of our great nation.
A President is neither prince nor pope, and I don’t seek a window on men’s souls. In fact, I yearn for a greater tolerance, an easy-goingness about each other’s attitudes and way of life.
There are few clear areas in which we as a society must rise up united and express our intolerance. The most obvious now is drugs. And when that first cocaine was smuggled in on a ship, it may as well have been a deadly bacteria, so much has it hurt the body, the soul of our country. And there is much to be done and to be said, but take my word for it: This scourge will stop.
And so, there is much to do; and tomorrow the work begins. I do not mistrust the future; I do not fear what is ahead. For our problems are large, but our heart is larger. Our challenges are great, but our will is greater. And if our flaws are endless, God’s love is truly boundless.
Some see leadership as high drama, and the sound of trumpets calling, and sometimes it is that. But I see history as a book with many pages, and each day we fill a page with acts of hopefulness and meaning. The new breeze blows, a page turns, the story unfolds. And so today a chapter begins, a small and stately story of unity, diversity, and generosity–shared, and written, together.
Thank you. God bless you and God bless the United States of America.
First Inaugural Address
Ronald Reagan First Inaugural Address Tuesday, January 20, 1981
For the first time, an inauguration ceremony was held on the terrace of the West Front of the Capitol. Chief Justice Warren Burger administered the oath of office to the former broadcaster, screen actor, and Governor of California. In the election of 1980, the Republicans won the White House and a majority in the Senate. On inauguration day, American hostages held by the revolutionary government of Iran were released.
Senator Hatfield, Mr. Chief Justice, Mr. President, Vice President Bush, Vice President Mondale, Senator Baker, Speaker O’Neill, Reverend Moomaw, and my fellow citizens: To a few of us here today, this is a solemn and most momentous occasion; and yet, in the history of our Nation, it is a commonplace occurrence. The orderly transfer of authority as called for in the Constitution routinely takes place as it has for almost two centuries and few of us stop to think how unique we really are. In the eyes of many in the world, this every-4-year ceremony we accept as normal is nothing less than a miracle.
Mr. President, I want our fellow citizens to know how much you did to carry on this tradition. By your gracious cooperation in the transition process, you have shown a watching world that we are a united people pledged to maintaining a political system which guarantees individual liberty to a greater degree than any other, and I thank you and your people for all your help in maintaining the continuity which is the bulwark of our Republic.
The business of our nation goes forward. These United States are confronted with an economic affliction of great proportions. We suffer from the longest and one of the worst sustained inflations in our national history. It distorts our economic decisions, penalizes thrift, and crushes the struggling young and the fixed-income elderly alike. It threatens to shatter the lives of millions of our people.
Idle industries have cast workers into unemployment, causing human misery and personal indignity. Those who do work are denied a fair return for their labor by a tax system which penalizes successful achievement and keeps us from maintaining full productivity.
But great as our tax burden is, it has not kept pace with public spending. For decades, we have piled deficit upon deficit, mortgaging our future and our children’s future for the temporary convenience of the present. To continue this long trend is to guarantee tremendous social, cultural, political, and economic upheavals.
You and I, as individuals, can, by borrowing, live beyond our means, but for only a limited period of time. Why, then, should we think that collectively, as a nation, we are not bound by that same limitation?
We must act today in order to preserve tomorrow. And let there be no misunderstanding–we are going to begin to act, beginning today.
The economic ills we suffer have come upon us over several decades. They will not go away in days, weeks, or months, but they will go away. They will go away because we, as Americans, have the capacity now, as we have had in the past, to do whatever needs to be done to preserve this last and greatest bastion of freedom.
In this present crisis, government is not the solution to our problem.
From time to time, we have been tempted to believe that society has become too complex to be managed by self-rule, that government by an elite group is superior to government for, by, and of the people. But if no one among us is capable of governing himself, then who among us has the capacity to govern someone else? All of us together, in and out of government, must bear the burden. The solutions we seek must be equitable, with no one group singled out to pay a higher price.
We hear much of special interest groups. Our concern must be for a special interest group that has been too long neglected. It knows no sectional boundaries or ethnic and racial divisions, and it crosses political party lines. It is made up of men and women who raise our food, patrol our streets, man our mines and our factories, teach our children, keep our homes, and heal us when we are sick–professionals, industrialists, shopkeepers, clerks, cabbies, and truckdrivers. They are, in short, “We the people,” this breed called Americans.
Well, this administration’s objective will be a healthy, vigorous, growing economy that provides equal opportunity for all Americans, with no barriers born of bigotry or discrimination. Putting America back to work means putting all Americans back to work. Ending inflation means freeing all Americans from the terror of runaway living costs. All must share in the productive work of this “new beginning” and all must share in the bounty of a revived economy. With the idealism and fair play which are the core of our system and our strength, we can have a strong and prosperous America at peace with itself and the world.
So, as we begin, let us take inventory. We are a nation that has a government–not the other way around. And this makes us special among the nations of the Earth. Our Government has no power except that granted it by the people. It is time to check and reverse the growth of government which shows signs of having grown beyond the consent of the governed.
It is my intention to curb the size and influence of the Federal establishment and to demand recognition of the distinction between the powers granted to the Federal Government and those reserved to the States or to the people. All of us need to be reminded that the Federal Government did not create the States; the States created the Federal Government.
Now, so there will be no misunderstanding, it is not my intention to do away with government. It is, rather, to make it work-work with us, not over us; to stand by our side, not ride on our back. Government can and must provide opportunity, not smother it; foster productivity, not stifle it.
If we look to the answer as to why, for so many years, we achieved so much, prospered as no other people on Earth, it was because here, in this land, we unleashed the energy and individual genius of man to a greater extent than has ever been done before. Freedom and the dignity of the individual have been more available and assured here than in any other place on Earth. The price for this freedom at times has been high, but we have never been unwilling to pay that price.
It is no coincidence that our present troubles parallel and are proportionate to the intervention and intrusion in our lives that result from unnecessary and excessive growth of government. It is time for us to realize that we are too great a nation to limit ourselves to small dreams. We are not, as some would have us believe, loomed to an inevitable decline. I do not believe in a fate that will all on us no matter what we do. I do believe in a fate that will fall on us if we do nothing. So, with all the creative energy at our command, let us begin an era of national renewal. Let us renew our determination, our courage, and our strength. And let us renew; our faith and our hope.
We have every right to dream heroic dreams. Those who say that we are in a time when there are no heroes just don’t know where to look. You can see heroes every day going in and out of factory gates. Others, a handful in number, produce enough food to feed all of us and then the world beyond. You meet heroes across a counter–and they are on both sides of that counter. There are entrepreneurs with faith in themselves and faith in an idea who create new jobs, new wealth and opportunity. They are individuals and families whose taxes support the Government and whose voluntary gifts support church, charity, culture, art, and education. Their patriotism is quiet but deep. Their values sustain our national life.
I have used the words “they” and “their” in speaking of these heroes. I could say “you” and “your” because I am addressing the heroes of whom I speak–you, the citizens of this blessed land. Your dreams, your hopes, your goals are going to be the dreams, the hopes, and the goals of this administration, so help me God.
We shall reflect the compassion that is so much a part of your makeup. How can we love our country and not love our countrymen, and loving them, reach out a hand when they fall, heal them when they are sick, and provide opportunities to make them self-sufficient so they will be equal in fact and not just in theory?
Can we solve the problems confronting us? Well, the answer is an unequivocal and emphatic “yes.” To paraphrase Winston Churchill, I did not take the oath I have just taken with the intention of presiding over the dissolution of the world’s strongest economy.
In the days ahead I will propose removing the roadblocks that have slowed our economy and reduced productivity. Steps will be taken aimed at restoring the balance between the various levels of government. Progress may be slow–measured in inches and feet, not miles–but we will progress. Is it time to reawaken this industrial giant, to get government back within its means, and to lighten our punitive tax burden. And these will be our first priorities, and on these principles, there will be no compromise.
On the eve of our struggle for independence a man who might have been one of the greatest among the Founding Fathers, Dr. Joseph Warren, President of the Massachusetts Congress, said to his fellow Americans, “Our country is in danger, but not to be despaired of…. On you depend the fortunes of America. You are to decide the important questions upon which rests the happiness and the liberty of millions yet unborn. Act worthy of yourselves.”
Well, I believe we, the Americans of today, are ready to act worthy of ourselves, ready to do what must be done to ensure happiness and liberty for ourselves, our children and our children’s children. And as we renew ourselves here in our own land, we will be seen as having greater strength throughout the world. We will again be the exemplar of freedom and a beacon of hope for those who do not now have freedom.
To those neighbors and allies who share our freedom, we will strengthen our historic ties and assure them of our support and firm commitment. We will match loyalty with loyalty. We will strive for mutually beneficial relations. We will not use our friendship to impose on their sovereignty, for or own sovereignty is not for sale.
As for the enemies of freedom, those who are potential adversaries, they will be reminded that peace is the highest aspiration of the American people. We will negotiate for it, sacrifice for it; we will not surrender for it–now or ever.
Our forbearance should never be misunderstood. Our reluctance for conflict should not be misjudged as a failure of will. When action is required to preserve our national security, we will act. We will maintain sufficient strength to prevail if need be, knowing that if we do so we have the best chance of never having to use that strength.
Above all, we must realize that no arsenal, or no weapon in the arsenals of the world, is so formidable as the will and moral courage of free men and women. It is a weapon our adversaries in today’s world do not have. It is a weapon that we as Americans do have. Let that be understood by those who practice terrorism and prey upon their neighbors.
I am told that tens of thousands of prayer meetings are being held on this day, and for that I am deeply grateful. We are a nation under God, and I believe God intended for us to be free. It would be fitting and good, I think, if on each Inauguration Day in future years it should be declared a day of prayer.
This is the first time in history that this ceremony has been held, as you have been told, on this West Front of the Capitol. Standing here, one faces a magnificent vista, opening up on this city’s special beauty and history. At the end of this open mall are those shrines to the giants on whose shoulders we stand.
Directly in front of me, the monument to a monumental man: George Washington, Father of our country. A man of humility who came to greatness reluctantly. He led America out of revolutionary victory into infant nationhood. Off to one side, the stately memorial to Thomas Jefferson. The Declaration of Independence flames with his eloquence.
And then beyond the Reflecting Pool the dignified columns of the Lincoln Memorial. Whoever would understand in his heart the meaning of America will find it in the life of Abraham Lincoln.
Beyond those monuments to heroism is the Potomac River, and on the far shore the sloping hills of Arlington National Cemetery with its row on row of simple white markers bearing crosses or Stars of David. They add up to only a tiny fraction of the price that has been paid for our freedom.
Each one of those markers is a monument to the kinds of hero I spoke of earlier. Their lives ended in places called Belleau Wood, The Argonne, Omaha Beach, Salerno and halfway around the world on Guadalcanal, Tarawa, Pork Chop Hill, the Chosin Reservoir, and in a hundred rice paddies and jungles of a place called Vietnam.
Under one such marker lies a young man–Martin Treptow–who left his job in a small town barber shop in 1917 to go to France with the famed Rainbow Division. There, on the western front, he was killed trying to carry a message between battalions under heavy artillery fire.
We are told that on his body was found a diary. On the flyleaf under the heading, “My Pledge,” he had written these words: “America must win this war. Therefore, I will work, I will save, I will sacrifice, I will endure, I will fight cheerfully and do my utmost, as if the issue of the whole struggle depended on me alone.”
The crisis we are facing today does not require of us the kind of sacrifice that Martin Treptow and so many thousands of others were called upon to make. It does require, however, our best effort, and our willingness to believe in ourselves and to believe in our capacity to perform great deeds; to believe that together, with God’s help, we can and will resolve the problems which now confront us.
And, after all, why shouldn’t we believe that? We are Americans. God bless you, and thank you.
[All images including cover courtesy: History.com]
The following images are copy of document that was classified as Northwoods Document. Now declassified (not all pages) from CIA archive.
The following depicts a proposal and a methodology of how Cuba could have been attacked on pretext of being a threat against United States.
The following gives us an idea of how intelligence services works. These type of works are not specific to any country. It is a standard implementation of national security and a job for those who are in the top of the security system in a country, not only United States.