of the voice of a man. The Ababdeh Arabs, it was said, made a chain across the desert, which the new and awful faith could not pass. The Mudir of Dongola was on the point of joining the ever-victorious Prophet of Omdurman. Kitchener, clad as an Arab, went out almost alone to speak with him. What passed, perhaps, we can never tell; but before his guest had even left him the Mudir flew to arms, fell upon the Prophet's hosts at Korti, and drove them before him. The second and superficially more solid process of preparation is much better known. It was the education of the native Egyptian army. It is not necessary to swallow all the natural jingoism of English journalism in order to see something truly historic about the English officer's work with the Fellaheen, or native race of Egypt. For centuries they had lain as level as the slime of the Nile, and all the conquerors in the chronicles of men had passed over them like a pavement. Though professing the challenging creed of the Moslems, they seem to have reached something like the pessimist patience of the Hindoos. To have turned this slime once more into a human river, to have lifted this pavement once more into a human rampart or barricade, is not a small thing, nor a thing that could possibly be done even by mere power, still less by mere money--and this Kitchener and his English companions certainly did. There must have been something much more than a mere cynical severity in "organisation" in the man who did it. There must be something more than a mere commercial common-sense in the nation in whose name it was done. It is easy enough, with sufficient dulness and greed of detail, to "organise" anything or anybody. It is easy enough to make people obey a bugle (or a factory hooter) as the Prussian soldiers obey a bugle. But it is no such trumpet that makes possible the resurrection of the dead.