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powers, of negroes flying through the air and Jews withdrawing their gold. Day by day the tremors quickened. Neglected expositors of the Apocalypse in Tonbridge or Cheltenham, old ladies, retired military men, and an eccentric clergyman or two, began to say boldly that it was the end of the world. At Birmingham a man ran naked through the streets crying that he saw fire from heaven, and leaping on to the railway lines was killed by an express train before the police could catch him. “Second Adventist goes mad at Birmingham,” said the evening papers. The Churches found that growing crowds attended them. The Government unofficially suggested to the Archbishops that they should discourage people coming to church. The Archbishops issued a Pastoral Letter from which they naturally could not exclude some of their irritation with the Government; and of which therefore the first part, which was addressed to the new converts, tended towards a scornful and minatory tone. This, if anything, made matters worse, the converts naturally arguing that if the Church could afford to use that voice the Church must feel itself very safe indeed; and this feeling was strengthened by the second part which was addressed to the faithful in language that in normal times would have been ordinary enough. “And you, little children, love one another,” it began and continued on the same theme, ending with another quotation, “My peace I give unto you; not as the world giveth give I unto you.” The idea that these incantations contained a magical safety found more and more believers; and Sir Bernard congratulated Caithness on a greater spread of the Faith in ten days than in ten years previously. On a world already thus agitated fell the second communication of the High Executive. This, after the earlier formal invocation of “things willed and fated,” “gods many and one,” went on in something of a high style of distress to lament that the Powers of Europe had not thought well even to answer the earlier message, much less apparently to prepare themselves for any negotiations. They had instead, by all means at their command, increased their armies and strengthened the war. “Some check,” the message went on, “the African armies have administered to this gathering defiance, but the High Executive has felt compelled to advise its august Sovereigns that mere measures of defence will no longer be sufficient. If the Powers of Europe are determined to force war upon Africa, then Africa will be compelled to open war upon Europe. The gospel which is the birthright of the African peoples and which they offer as a message of hope even to the degraded and outworn nations of the white race carries no maxim which they are unwilling to practise. With a profound but unrecognised truth the Christians of Europe have declared that the blood of the martyrs is the seed of the Church. This maxim Africa knows, understands, obeys. In the high mysteries of birth and death, not only physical generation or physical destruction, but those spiritual experiences of which these are but types, Africa has learnt the secret duties of man. Her peoples offer themselves in exaltation to the bed of death as to the bed of love. With an ecstasy born of their ecstasy, with a communication to its children of that which they first communicated to it, the High Executive summons them to what is at present the final devotion of conscious being. They and it are alike indifferent to the result, if the armies of Europe destroy them they will but find in death a greater thing than their conquerors know. But the armies of Europe will not destroy them, for the Second Evolution of man has begun. Their leaders and prophets, and the High Executive which is their voice and act, address themselves no longer to the children of intellect and science and learning. They turn to their own peoples. Daughters and Sons of Africa, you are called to the everlasting