It must, then, be patriotism which governs the state in that it sets for it itself a higher end than the ordinary one of the maintenance of the internal peace, of the property, of the personal freedom, of the life, and of the well-being of all.  Solely for this higher end, and with no other intention, the state assembles an armed force.  When the problem of the application of this armed force arises, when it is a question of hazarding all the aims of the state in the abstract-property, personal freedom, life, welfare, and the continuance of the state itself—­when, answerable to God alone, they are called upon to decide without a clear and rational conception of the sure attainment of the end in view, which in matters of this sort it is never possible to gain—­then only the true primitive life holds the rudder of the state, and here for the first time enters the true sovereign right of the government, like God, to imperil the lower life for the sake of the higher.  In the maintenance of the traditional organization, of the laws, and of civic welfare, there is absolutely no genuine life and no primitive decision.  Circumstances and situations, legislators who have perhaps long been dead, have created those things; succeeding ages go trustingly forward in the road they have entered, and thus, as a matter of fact, they do not live a public life of their own, but merely repeat a former.  In such periods there is no need of a real government.  If, however, this uniform progress is imperiled, and the problem arises of deciding with reference to new cases, then a life is required which has its roots in itself.  What spirit is it, now, which in such cases may take its place at the helm, which is able to decide with individual certainty and without uneasy wavering, and which has an indubitable right authoritatively to lay demands upon every one who may be concerned, whether he will or not, and to compel the recalcitrant to imperil everything, even to his life?  Not the spirit of calm civilian love for the constitution and the laws, but the burning flame of the higher patriotism which regards the nation as the veil of the eternal, for which the noble joyfully sacrifices himself, and for which the ignoble, who exists only for the sake of the noble, should also sacrifice himself!  It is not that civilian love for the constitution, for this is absolutely incapable of such action if it is founded on reason only.

Whatever may be the outcome, since governance is not unrewarded, some one will always be found to take charge of it.  Let the new ruler even favor slavery (and in what does slavery consist except in contempt and suppression of the individuality of a primitive people?), since advantage may be derived from the life of slaves, from their number, and even from their welfare, then slavery will be endurable under him provided he is a calculator to any extent.  They will at least always find life and support.  Why, then, should they thus struggle?  According to