All these things astounded man when he was young. He has become old, and he knows them. Astonishment has turned to admiration, but always it is the feeling of a formidable force which compels his admiration. This explains his admiration for the warrior. The warrior is the ideal of the primitive man, of the savage, of the barbarian. The more people rise in moral civilization, the lower this ideal falls. But with the masses everywhere the warrior still is and for a long time will be the height of their ideals. This is because man loves to admire the force and bravery that are his own attributes. When that force and bravery find other means to assert themselves, or at least when the crowd is shown that war does not furnish the best examples of them, that there are truer and more exalted examples, this ideal will give way to a higher one. Nations have an equal sovereignty based on their existence as states. They recognize no superior jurisdiction and call on force to decide their differences. Force decides. Whether or not might was right, the weaker bows to necessity until a more successful effort can be made. (Prud'homme). It is easy to understand Gregory VII's ideas on the subject. In peace, armies are playthings in the hands of princes. If the princes do not know anything about them, which is usually the case, they disorganize them. If they understand them, like the Prince of Prussia, they make their armies strong for war. The King of Prussia and the Prussian nobility, threatened by democracy, have had to change the passion for equality in their people into a passion for domination over foreign nations. This is easily done, when domination is crowned with success, for man, who is merely the friend of equality is the lover of domination. So that he is easily made to take the shadow for the substance. They have succeeded. They are forced to continue with their system. Otherwise their status as useful members of society would be questioned and they would perish as leaders in war. Peace spells death to a nobility. Consequently nobles do not desire it, and stir up rivalries among peoples, rivalries which alone can justify their existence as leaders in war, and consequently as leaders in peace. This is why the military spirit is dead in France. The past does not live again. In the spiritual as in the physical world, what is dead is dead. Death comes only with the exhaustion of the elements, the conditions which are necessary for life. For these reasons revolutionary wars continued into the war with Prussia. For these reasons if we had been victorious we would have found against us the countries dominated by nobilities, Austria, Russia, England. But with us vanquished, democracy takes up her work in all European countries, protected in the security which victory always gives to victors. This work is slower but surer than the rapid work of war, which, exalting rivalries, halts for a moment the work of democracy within the nations themselves.