All religious states aroused in war tend to become ecstatic. Their work is to overcome the sense of tragedy of war, and it is only by becoming intense and voluminous, so to speak, that they can accomplish their work at all. Either they must end in a mysticism which includes or takes the form of exalted moods, or they must, as can be accomplished in some temperaments, become dynamic states by inspiring a fatalistic attitude, which is at bottom a sense of throwing oneself unreservedly into the hands of fate. We may best think of these complex war moods as the forces out of which wars are made, and the spirit in which they are conducted, but not as by their own initiative creating wars. These intoxication moods or ecstasies are forces which contain desires that are general, we say; they are mental processes that act as a means of greatly increasing the volume of all social actions. When we analyze them we find specific desires in them, and evidences of instinct and primitive feeling, but they are not in themselves tendencies toward specific reactions and in fact the motor tendencies they contain more or less inhibit one another. In general, these war moods of which we speak are _precipitated_ by definite and incisive reactions of fear and anger. These emotions of fear or anger seem to be the necessary positive stimuli to induce the moods of war. Fear and anger, no one can maintain, are the sole causes of war, and they are far from being the sole factors of the war moods, but they are the usual precipitants of war. Fear and anger as social emotions cannot sustain organized and effectual social activity upon a large scale; we see them always, in war, taken up, transformed, absorbed in moods which are at once more practical, and more exalted and which, as complex processes, can be sustained over long periods of time. But these primitive reactions of anger and fear enter into the ecstatic moods, become associated with or induce aesthetic and religious states of consciousness, gain moral justification or religious exploitation, become aspects of directive and dynamic moods and so give force and efficiency to morale and strategy.