Time, in all crises, is usually the ingredient missing to make a solution. It is best supplied by an agreement on a pause. - John Keegan

The opening months of the First World War marked the termination of two hundred years of a style of infantry fighting which, with decreasing logic, taught that drill and discipline was the best defence against missile weapons, however much improved.

Within fifteen years of the war’s end, totalitarianism, a new word for a system that rejected the liberalism and constitutionalism which had inspired European politics since the eclipse of monarchy in 1789, was almost everywhere on the rise. Totalitarianism was the political continuation of war by other means.

Consequences, of course, cannot be foreseen. Experience can, by contrast, all too easily be projected into the future. The experience of the early warriors of 1914–18 – the probability of wounds or death, and circumstances of squalor and misery – swiftly acquired inevitability. There is mystery in that also. How did the anonymous millions, indistinguishably drab, undifferentially deprived of any scrap of the glories that by tradition made the life of the man-at-arms tolerable, find the resolution to sustain the struggle and to believe in its purpose? That they did is one of the undeniabilities of the Great War. Comradeship flourished in the earthwork cities of the Western and Eastern Fronts, bound strangers into the closest brotherhood, elevated loyalties created within the ethos of temporary regimentality to the status of life-and-death blood ties. Man whom the trenches cast into intimacy entered into bonds of mutual dependency and sacrifice of self stronger than any of the friendships made in peace and better times. That is the ultimate mystery of the First World War. If we could understand its loves as well as its hates, we would be nearer understanding the mysteries of human life.