it implies a peculiar
bent of the intelligent powers, therefore it can only rarely be found
where the mental powers of a people are called into requisition and
trained in many different ways. The fewer the employments followed by a
Nation, the more that of arms predominates, so much the more prevalent
will military genius also be found. But this merely applies to its
prevalence, by no means to its degree, for that depends on the general
state of intellectual culture in the country. If we look at a wild,
warlike race, then we find a warlike spirit in individuals much more
common than in a civilised people; for in the former almost every
warrior possesses it, whilst in the civilised whole, masses are only
carried away by it from necessity, never by inclination. But amongst
uncivilised people we never find a really great General, and very seldom
what we can properly call a military genius, because that requires
a development of the intelligent powers which cannot be found in an
uncivilised state. That a civilised people may also have a warlike
tendency and development is a matter of course; and the more this is
general, the more frequently also will military spirit be found in
individuals in their armies. Now as this coincides in such case with the
higher degree of civilisation, therefore from such nations have issued
forth the most brilliant military exploits, as the Romans and the French
have exemplified. The greatest names in these and in all other nations
that have been renowned in War belong strictly to epochs of higher
culture.

From this we may infer how great a share the intelligent powers have
in superior military genius. We shall now look more closely into this
point.

War is the province of danger, and therefore courage above all things is
the first quality of a warrior.

Courage is of two kinds: first, physical courage, or courage in presence
of danger to the person; and next, moral courage, or courage before
responsibility, whether it be before the judgment-seat of external
authority, or of the inner power, the conscience. We only speak here of
the first.

Courage before danger to the person, again, is of two kinds. First, it
may be indifference to danger, whether proceeding from the organism of
the individual, contempt of death, or habit: in any of these cases it is
to be regarded as a permanent condition.

Secondly, courage may proceed from positive motives, such as personal
pride, patriotism, enthus