The combat is the single activity in War; in the combat the destruction of the enemy opposed to us is the means to the end; it is so even when the combat does not actually take place, because in that case there lies at the root of the decision the supposition at all events that this destruction is to be regarded as beyond doubt. It follows, therefore, that the destruction of the enemy’s military force is the foundation-stone of all action in War, the great support of all combinations, which rest upon it like the arch on its abutments. All action, therefore, takes place on the supposition that if the solution by force of arms which lies at its foundation should be realised, it will be a favourable one. The decision by arms is, for all operations in War, great and small, what cash payment is in bill transactions. However remote from each other these relations, however seldom the realisation may take place, still it can never entirely fail to occur. If the decision by arms lies at the foundation of all combinations, then it follows that the enemy can defeat each of them by gaining a victory on the field, not merely in the one on which our combination directly depends, but also in any other encounter, if it is only important enough; for every important decision by arms—that is, destruction of the enemy’s forces—reacts upon all preceding it, because, like a liquid element, they tend to bring themselves to a level. Thus, the destruction of the enemy’s armed force appears, therefore, always as the superior and more effectual means, to which all others must give way. It is, however, only when there is a supposed equality in all other conditions that we can ascribe to the destruction of the enemy’s armed force the greater efficacy. It would, therefore, be a great mistake to draw the conclusion that a blind dash must always gain the victory over skill and caution. An unskilful attack would lead to the destruction of our own and not of the enemy’s force, and therefore is not what is here meant. The superior efficacy belongs not to the _means_ but to the _end_, and we are only comparing the effect of one realised purpose with the other. If we speak of the destruction of the enemy’s armed force, we must expressly point out that nothing obliges us to confine this idea to the mere physical force; on the contrary, the moral is necessarily implied as well, because both in fact are interwoven with each other, even in the most minute details, and therefore cannot be separated. But it is just in connection with the inevitable effect which has been referred to, of a great act of destruction (a great victory) upon all other decisions by arms, that this moral element is most fluid, if we may use that expression, and therefore distributes itself the most easily through all the parts.