a keen sympathy with surrounding misery. Ignorance deprives savage
nations of such incentives. Yet in the marvellous economy of nature this
very ignorance is a source of greater strength. It affords them the
mighty stimulus of fanaticism. The French Communists might plead that
they upheld the rights of man. The desert tribes proclaimed that they
fought for the glory of God. But although the force of fanatical passion
is far greater than that exerted by any philosophical belief, its
sanction is just the same. It gives men something which they think is
sublime to fight for, and this serves them as an excuse for wars which
it is desirable to begin for totally different reasons. Fanaticism is
not a cause of war. It is the means which helps savage peoples to fight.
It is the spirit which enables them to combine--the great common object
before which all personal or tribal disputes become insignificant.
What the horn is to the rhinoceros, what the sting is to the wasp,
the Mohammedan faith was to the Arabs of the Soudan--a faculty
of offence or defence.

It was all this and no more. It was not the reason of the revolt.
It strengthened, it characterised, but it did not cause. ['I do not
believe that fanaticism exists as it used to do in the world, judging
from what I have seen in this so-called fanatic land. It is far more
a question of property, and is more like Communism under the flag
of religion.'--GENERAL GORDON'S JOURNALS AT KHARTOUM, bk.i. p.13.]
Those whose practice it is to regard their own nation as possessing a
monopoly of virtue and common-sense, are wont to ascribe every military
enterprise of savage peoples to fanaticism. They calmly ignore obvious
and legitimate motives. The most rational conduct is considered mad.
It has therefore been freely stated, and is to some extent believed,
that the revolt in the Soudan was entirely religious. If the worst
untruths are those that have some appearance of veracity, this impression