The Crowd,
Study of Popular Mind
THE LEADERS OF CROWDS
AND
THEIR MEANS OF PERSUASION

                                In Two Parts - Part Two

CHAPTER III

THE LEADERS OF CROWDS AND THEIR MEANS OF PERSUASION

1. THE LEADERS OF CROWDS. The instinctive need of all beings forming a crowd to obey a leader--The psychology of the leaders of crowds--They alone can endow crowds with faith and organise them--The leaders forcibly despotic--Classification of the leaders--The part played by the will.

2. THE MEANS OF ACTION OF THE LEADERS. Affirmation, repetition, contagion--The respective part of these different factors--The way in which contagion may spread from the lower to the upper classes in a society--A popular opinion soon becomes a general opinion.

3. PRESTIGE. Definition of prestige and classification of its different kinds--Acquired prestige and personal prestige--Various examples--The way in which prestige is destroyed.

We are now acquainted with the mental constitution of crowds, and we also know what are the motives capable of making an impression on their mind. It remains to investigate how these motives may be set in action, and by whom they may usefully be turned to practical account.

1. THE LEADERS OF CROWDS.

As soon as a certain number of living beings are gathered together, whether they be animals or men, they place themselves instinctively under the authority of a chief.

In the case of human crowds the chief is often nothing more than a ringleader or agitator, but as such he plays a considerable part. His will is the nucleus around which the opinions of the crowd are grouped and attain to identity. He constitutes the first element towards the organisation of heterogeneous crowds, and paves the way for their organisation in sects; in the meantime he directs them. A crowd is a servile flock that is incapable of ever doing without a master.

The leader has most often started as one of the led. He has himself been hypnotised by the idea, whose apostle he has since become. It has taken possession of him to such a degree that everything outside it vanishes, and that every contrary opinion appears to him an error or a superstition. An example in point is Robespierre, hypnotised by the philosophical ideas of Rousseau, and employing the methods of the Inquisition to propagate them.

The leaders we speak of are more frequently men of action than thinkers. They are not gifted with keen foresight, nor could they be, as this quality generally conduces to doubt and inactivity. They are especially recruited from the ranks of those morbidly nervous, excitable, half-deranged persons who are bordering on madness. However absurd may be the idea they uphold or the goal they pursue, their convictions are so strong that all reasoning is lost upon them. Contempt and persecution do not affect them, or only serve to excite them the more. They sacrifice their personal interest, their family--everything. The very instinct of self-preservation is entirely obliterated in them, and so much so that often the only recompense they solicit is that of martyrdom. The intensity of their faith gives great power of suggestion to their words. The multitude is always ready to listen to the strong-willed man, who knows how to impose himself upon it. Men gathered in a crowd lose all force of will, and turn instinctively to the person who possesses the quality they lack.

Nations have never lacked leaders, but all of the latter have by no means been animated by those strong convictions proper to apostles. These leaders are often subtle rhetoricians, seeking only their own personal interest, and endeavouring to persuade by flattering base instincts. The influence they can assert in this manner may be very great, but it is always ephemeral. The men of ardent convictions who have stirred the soul of crowds, the Peter the Hermits, the Luthers, the Savonarolas, the men of the French Revolution, have only exercised their fascination after having been themselves fascinated first of all by a creed. They are then able to call up in the souls of their fellows that formidable force known as faith, which renders a man the absolute slave of his dream.

The arousing of faith--whether religious, political, or social, whether faith in a work, in a person, or an idea--has always been the function of the great leaders of crowds, and it is on this account that their influence is always very great. Of all the forces at the disposal of humanity, faith has always been one of the most tremendous, and the gospel rightly attributes to it the power of moving mountains. To endow a man with faith is to multiply his strength tenfold. The great events of history have been brought about by obscure believers, who have had little beyond their faith in their favour. It is not by the aid of the learned or of philosophers, and still less of sceptics, that have been built up the great religions which have swayed the world, or the vast empires which have spread from one hemisphere to the other.

In the cases just cited, however, we are dealing with great leaders, and they are so few in number that history can easily reckon them up. They form the summit of a continuous series, which extends from these powerful masters of men down to the workman who, in the smoky atmosphere of an inn, slowly fascinates his comrades by ceaselessly drumming into their ears a few set phrases, whose purport he scarcely comprehends, but the application of which, according to him, must surely bring about the realisation of all dreams and of every hope.

In every social sphere, from the highest to the lowest, as soon as a man ceases to be isolated he speedily falls under the influence of a leader. The majority of men, especially among the masses, do not possess clear and reasoned ideas on any subject whatever outside their own speciality. The leader serves them as guide. It is just possible that he may be replaced, though very inefficiently, by the periodical publications which manufacture opinions for their readers and supply them with ready- made phrases which dispense them of the trouble of reasoning.

The leaders of crowds wield a very despotic authority, and this despotism indeed is a condition of their obtaining a following. It has often been remarked how easily they extort obedience, although without any means of backing up their authority, from the most turbulent section of the working classes. They fix the hours of labour and the rate of wages, and they decree strikes, which are begun and ended at the hour they ordain.

At the present day these leaders and agitators tend more and more to usurp the place of the public authorities in proportion as the latter allow themselves to be called in question and shorn of their strength. The tyranny of these new masters has for result that the crowds obey them much more docilely than they have obeyed any government. If in consequence of some accident or other the leaders should be removed from the scene the crowd returns to its original state of a collectivity without cohesion or force of resistance. During the last strike of the Parisian omnibus employes the arrest of the two leaders who were directing it was at once sufficient to bring it to an end. It is the need not of liberty but of servitude that is always predominant in the soul of crowds. They are so bent on obedience that they instinctively submit to whoever declares himself their master.

These ringleaders and agitators may be divided into two clearly defined classes. The one includes the men who are energetic and possess, but only intermittently, much strength of will, the other the men, far rarer than the preceding, whose strength of will is enduring. The first mentioned are violent, brave, and audacious. They are more especially useful to direct a violent enterprise suddenly decided on, to carry the masses with them in spite of danger, and to transform into heroes the men who but yesterday were recruits. Men of this kind were Ney and Murat under the First Empire, and such a man in our own time was Garibaldi, a talentless but energetic adventurer who succeeded with a handful of men in laying hands on the ancient kingdom of Naples, defended though it was by a disciplined army.

Still, though the energy of leaders of this class is a force to be reckoned with, it is transitory, and scarcely outlasts the exciting cause that has brought it into play. When they have returned to their ordinary course of life the heroes animated by energy of this description often evince, as was the case with those I have just cited, the most astonishing weakness of character. They seem incapable of reflection and of conducting themselves under the simplest circumstances, although they had been able to lead others. These men are leaders who cannot exercise their function except on the condition that they be led themselves and continually stimulated, that they have always as their beacon a man or an idea, that they follow a line of conduct clearly traced. The second category of leaders, that of men of enduring strength of will, have, in spite of a less brilliant aspect, a much more considerable influence. In this category are to be found the true founders of religions and great undertakings: St. Paul, Mahomet, Christopher Columbus, and de Lesseps, for example. Whether they be intelligent or narrow-minded is of no importance: the world belongs to them. The persistent will-force they possess is an immensely rare and immensely powerful faculty to which everything yields. What a strong and continuous will is capable of is not always properly appreciated. Nothing resists it; neither nature, gods, nor man.

The most recent example of what can be effected by a strong and continuous will is afforded us by the illustrious man who separated the Eastern and Western worlds, and accomplished a task that during three thousand years had been attempted in vain by the greatest sovereigns. He failed later in an identical enterprise, but then had intervened old age, to which everything, even the will, succumbs.

When it is desired to show what may be done by mere strength of will, all that is necessary is to relate in detail the history of the difficulties that had to be surmounted in connection with the cutting of the Suez Canal. An ocular witness, Dr. Cazalis, has summed up in a few striking lines the entire story of this great work, recounted by its immortal author.

"From day to day, episode by episode, he told the stupendous story of the canal. He told of all he had had to vanquish, of the impossible he had made possible, of all the opposition he encountered, of the coalition against him, and the disappointments, the reverses, the defeats which had been unavailing to discourage or depress him. He recalled how England had combatted him, attacking him without cessation, how Egypt and France had hesitated, how the French Consul had been foremost in his opposition to the early stages of the work, and the nature of the opposition he had met with, the attempt to force his workmen to desert from thirst by refusing them fresh water; how the Minister of Marine and the engineers, all responsible men of experienced and scientific training, had naturally all been hostile, were all certain on scientific grounds that disaster was at hand, had calculated its coming, foretelling it for such a day and hour as an eclipse is foretold."

The book which relates the lives of all these great leaders would not contain many names, but these names have been bound up with the most important events in the history of civilisation.

2. THE MEANS OF ACTION OF THE LEADERS: AFFIRMATION, REPETITION, CONTAGION

When it is wanted to stir up a crowd for a short space of time, to induce it to commit an act of any nature--to pillage a palace, or to die in defence of a stronghold or a barricade, for instance--the crowd must be acted upon by rapid suggestion, among which example is the most powerful in its effect. To attain this end, however, it is necessary that the crowd should have been previously prepared by certain circumstances, and, above all, that he who wishes to work upon it should possess the quality to be studied farther on, to which I give the name of prestige.

When, however, it is proposed to imbue the mind of a crowd with ideas and beliefs--with modern social theories, for instance--the leaders have recourse to different expedients. The principal of them are three in number and clearly defined--affirmation, repetition, and contagion. Their action is somewhat slow, but its effects, once produced, are very lasting.

Affirmation pure and simple, kept free of all reasoning and all proof, is one of the surest means of making an idea enter the mind of crowds. The conciser an affirmation is, the more destitute of every appearance of proof and demonstration, the more weight it carries. The religious books and the legal codes of all ages have always resorted to simple affirmation. Statesmen called upon to defend a political cause, and commercial men pushing the sale of their products by means of advertising are acquainted with the value of affirmation.

Affirmation, however, has no real influence unless it be constantly repeated, and so far as possible in the same terms. It was Napoleon, I believe, who said that there is only one figure in rhetoric of serious importance, namely, repetition. The thing affirmed comes by repetition to fix itself in the mind in such a way that it is accepted in the end as a demonstrated truth.

The influence of repetition on crowds is comprehensible when the power is seen which it exercises on the most enlightened minds. This power is due to the fact that the repeated statement is embedded in the long run in those profound regions of our unconscious selves in which the motives of our actions are forged. At the end of a certain time we have forgotten who is the author of the repeated assertion, and we finish by believing it. To this circumstance is due the astonishing power of advertisements. When we have read a hundred, a thousand, times that X's chocolate is the best, we imagine we have heard it said in many quarters, and we end by acquiring the certitude that such is the fact. When we have read a thousand times that Y's flour has cured the most illustrious persons of the most obstinate maladies, we are tempted at last to try it when suffering from an illness of a similar kind. If we always read in the same papers that A is an arrant scamp and B a most honest man we finish by being convinced that this is the truth, unless, indeed, we are given to reading another paper of the contrary opinion, in which the two qualifications are reversed. Affirmation and repetition are alone powerful enough to combat each other.

When an affirmation has been sufficiently repeated and there is unanimity in this repetition--as has occurred in the case of certain famous financial undertakings rich enough to purchase every assistance-- what is called a current of opinion is formed and the powerful mechanism of contagion intervenes. Ideas, sentiments, emotions, and beliefs possess in crowds a contagious power as intense as that of microbes. This phenomenon is very natural, since it is observed even in animals when they are together in number. Should a horse in a stable take to biting his manger the other horses in the stable will imitate him. A panic that has seized on a few sheep will soon extend to the whole flock. In the case of men collected in a crowd all emotions are very rapidly contagious, which explains the suddenness of panics. Brain disorders, like madness, are themselves contagious. The frequency of madness among doctors who are specialists for the mad is notorious. Indeed, forms of madness have recently been cited--agoraphobia, for instance--which are communicable from men to animals.

For individuals to succumb to contagion their simultaneous presence on the same spot is not indispensable. The action of contagion may be felt from a distance under the influence of events which give all minds an individual trend and the characteristics peculiar to crowds. This is especially the case when men's minds have been prepared to undergo the influence in question by those remote factors of which I have made a study above. An example in point is the revolutionary movement of

1848, which, after breaking out in Paris, spread rapidly over a great part of Europe and shook a number of thrones.

Imitation, to which so much influence is attributed in social phenomena, is in reality a mere effect of contagion. Having shown its influence elsewhere, I shall confine myself to reproducing what I said on the subject fifteen years ago. My remarks have since been developed by other writers in recent publications.

"Man, like animals, has a natural tendency to imitation. Imitation is a necessity for him, provided always that the imitation is quite easy. It is this necessity that makes the influence of what is called fashion so powerful. Whether in the matter of opinions, ideas, literary manifestations, or merely of dress, how many persons are bold enough to run counter to the fashion? It is by examples not by arguments that crowds are guided. At every period there exists a small number of individualities which react upon the remainder and are imitated by the unconscious mass. It is needful however, that these individualities should not be in too pronounced disagreement with received ideas. Were they so, to imitate them would be too difficult and their influence would be nil. For this very reason men who are too superior to their epoch are generally without influence upon it. The line of separation is too strongly marked. For the same reason too Europeans, in spite of all the advantages of their civilisation, have so insignificant an influence on Eastern people; they differ from them to too great an extent.

"The dual action of the past and of reciprocal imitation renders, in the long run, all the men of the same country and the same period so alike that even in the case of individuals who would seem destined to escape this double influence, such as philosophers, learned men, and men of letters, thought and style have a family air which enables the age to which they belong to be immediately recognised. It is not necessary to talk for long with an individual to attain to a thorough knowledge of what he reads, of his habitual occupations, and of the surroundings amid which he lives."[17]

[17] Gustave le Bon, "L'Homme et les Societes," vol. ii. p. 116.

1881.

Contagion is so powerful that it forces upon individuals not only certain opinions, but certain modes of feeling as well. Contagion is the cause of the contempt in which, at a given period, certain works are held--the example of "Tannhauser" may be cited--which, a few years later, for the same reason are admired by those who were foremost in criticising them.

The opinions and beliefs of crowds are specially propagated by contagion, but never by reasoning. The conceptions at present rife among the working classes have been acquired at the public-house as the result of affirmation, repetition, and contagion, and indeed the mode of creation of the beliefs of crowds of every age has scarcely been different. Renan justly institutes a comparison between the first founders of Christianity and "the socialist working men spreading their ideas from public-house to public-house"; while Voltaire had already observed in connection with the Christian religion that "for more than a hundred years it was only embraced by the vilest riff-raff."

It will be noted that in cases analogous to those I have just cited, contagion, after having been at work among the popular classes, has spread to the higher classes of society. This is what we see happening at the present day with regard to the socialist doctrines which are beginning to be held by those who will yet be their first victims. Contagion is so powerful a force that even the sentiment of personal interest disappears under its action.

This is the explanation of the fact that every opinion adopted by the populace always ends in implanting itself with great vigour in the highest social strata, however obvious be the absurdity of the triumphant opinion. This reaction of the lower upon the higher social classes is the more curious, owing to the circumstance that the beliefs of the crowd always have their origin to a greater or less extent in some higher idea, which has often remained without influence in the sphere in which it was evolved. Leaders and agitators, subjugated by this higher idea, take hold of it, distort it and create a sect which distorts it afresh, and then propagates it amongst the masses, who carry the process of deformation still further. Become a popular truth the idea returns, as it were, to its source and exerts an influence on the upper classes of a nation. In the long run it is intelligence that shapes the destiny of the world, but very indirectly. The philosophers who evolve ideas have long since returned to dust, when, as the result of the process I have just described, the fruit of their reflection ends by triumphing.

3. PRESTIGE

Great power is given to ideas propagated by affirmation, repetition, and contagion by the circumstance that they acquire in time that mysterious force known as prestige.

Whatever has been a ruling power in the world, whether it be ideas or men, has in the main enforced its authority by means of that irresistible force expressed by the word "prestige." The term is one whose meaning is grasped by everybody, but the word is employed in ways too different for it to be easy to define it. Prestige may involve such sentiments as admiration or fear. Occasionally even these sentiments are its basis, but it can perfectly well exist without them. The greatest measure of prestige is possessed by the dead, by beings, that is, of whom we do not stand in fear--by Alexander, Caesar, Mahomet, and Buddha, for example. On the other hand, there are fictive beings whom we do not admire--the monstrous divinities of the subterranean temples of India, for instance--but who strike us nevertheless as endowed with a great prestige.

Prestige in reality is a sort of domination exercised on our mind by an individual, a work, or an idea. This domination entirely paralyses our critical faculty, and fills our soul with astonishment and respect. The sentiment provoked is inexplicable, like all sentiments, but it would appear to be of the same kind as the fascination to which a magnetised person is subjected. Prestige is the mainspring of all authority. Neither gods, kings, nor women have ever reigned without it.

The various kinds of prestige may be grouped under two principal heads: acquired prestige and personal prestige. Acquired prestige is that resulting from name, fortune, and reputation. It may be independent of personal prestige. Personal prestige, on the contrary, is something essentially peculiar to the individual; it may coexist with reputation, glory, and fortune, or be strengthened by them, but it is perfectly capable of existing in their absence.

Acquired or artificial prestige is much the most common. The mere fact that an individual occupies a certain position, possesses a certain fortune, or bears certain titles, endows him with prestige, however slight his own personal worth. A soldier in uniform, a judge in his robes, always enjoys prestige. Pascal has very properly noted the necessity for judges of robes and wigs. Without them they would be stripped of half their authority. The most unbending socialist is always somewhat impressed by the sight of a prince or a marquis; and the assumption of such titles makes the robbing of tradesmen an easy matter.[18]

[18] The influence of titles, decorations, and uniforms on crowds is to be traced in all countries, even in those in which the sentiment of personal independence is the most strongly developed. I quote in this connection a curious passage from a recent book of travel, on the prestige enjoyed in England by great persons.

"I had observed, under various circumstances, the peculiar sort of intoxication produced in the most reasonable Englishmen by the contact or sight of an English peer.

"Provided his fortune enables him to keep up his rank, he is sure of their affection in advance, and brought into contact with him they are so enchanted as to put up with anything at his hands. They may be seen to redden with pleasure at his approach, and if he speaks to them their suppressed joy increases their redness, and causes their eyes to gleam with unusual brilliance. Respect for nobility is in their blood, so to speak, as with Spaniards the love of dancing, with Germans that of music, and with Frenchmen the liking for revolutions. Their passion for horses and Shakespeare is less violent, the satisfaction and pride they derive from these sources a less integral part of their being. There is a considerable sale for books dealing with the peerage, and go where one will they are to be found, like the Bible, in all hands."

The prestige of which I have just spoken is exercised by persons; side by side with it may be placed that exercised by opinions, literary and artistic works, &c. Prestige of the latter kind is most often merely the result of accumulated repetitions. History, literary and artistic history especially, being nothing more than the repetition of identical judgments, which nobody endeavours to verify, every one ends by repeating what he learnt at school, till there come to be names and things which nobody would venture to meddle with. For a modern reader the perusal of Homer results incontestably in immense boredom; but who would venture to say so? The Parthenon, in its present state, is a wretched ruin, utterly destitute of interest, but it is endowed with such prestige that it does not appear to us as it really is, but with all its accompaniment of historic memories. The special characteristic of prestige is to prevent us seeing things as they are and to entirely paralyse our judgment. Crowds always, and individuals as a rule, stand in need of ready-made opinions on all subjects. The popularity of these opinions is independent of the measure of truth or error they contain, and is solely regulated by their prestige.

I now come to personal prestige. Its nature is very different from that of artificial or acquired prestige, with which I have just been concerned. It is a faculty independent of all titles, of all authority, and possessed by a small number of persons whom it enables to exercise a veritably magnetic fascination on those around them, although they are socially their equals, and lack all ordinary means of domination. They force the acceptance of their ideas and sentiments on those about them, and they are obeyed as is the tamer of wild beasts by the animal that could easily devour him.

The great leaders of crowds, such as Buddha, Jesus, Mahomet, Joan of Arc, and Napoleon, have possessed this form of prestige in a high degree, and to this endowment is more particularly due the position they attained. Gods, heroes, and dogmas win their way in the world of their own inward strength. They are not to be discussed: they disappear, indeed, as soon as discussed.

The great personages I have just cited were in possession of their power of fascination long before they became illustrious, and would never have become so without it. It is evident, for instance, that Napoleon at the zenith of his glory enjoyed an immense prestige by the mere fact of his power, but he was already endowed in part with this prestige when he was without power and completely unknown. When, an obscure general, he was sent, thanks to influential protection, to command the army of Italy, he found himself among rough generals who were of a mind to give a hostile reception to the young intruder dispatched them by the Directory. From the very beginning, from the first interview, without the aid of speeches, gestures, or threats, at the first sight of the man who was to become great they were vanquished. Taine furnishes a curious account of this interview taken from contemporary memoirs.

"The generals of division, amongst others Augereau, a sort of swashbuckler, uncouth and heroic, proud of his height and his bravery, arrive at the staff quarters very badly disposed towards the little upstart dispatched them from Paris. On the strength of the description of him that has been given them, Augereau is inclined to be insolent and insubordinate; a favourite of Barras, a general who owes his rank to the events of Vendemiaire who has won his grade by street-fighting, who is looked upon as bearish, because he is always thinking in solitude, of poor aspect, and with the reputation of a mathematician and dreamer. They are introduced, and Bonaparte keeps them waiting. At last he appears, girt with his sword; he puts on his hat, explains the measures he has taken, gives his orders, and dismisses them. Augereau has remained silent; it is only when he is outside that he regains his self-possession and is able to deliver himself of his customary oaths. He admits with Massena that this little devil of a general has inspired him with awe; he cannot understand the ascendency by which from the very first he has felt himself overwhelmed."

Become a great man, his prestige increased in proportion as his glory grew, and came to be at least equal to that of a divinity in the eyes of those devoted to him. General Vandamme, a rough, typical soldier of the Revolution, even more brutal and energetic than Augereau, said of him to Marshal d'Arnano in 1815, as on one occasion they mounted together the stairs of the Tuileries: "That devil of a man exercises a fascination on me that I cannot explain even to myself, and in such a degree that, though I fear neither God nor devil, when I am in his presence I am ready to tremble like a child, and he could make me go through the eye of a needle to throw myself into the fire."

Napoleon exercised a like fascination on all who came into contact with him.[19]

[19] Thoroughly conscious of his prestige, Napoleon was aware that he added to it by treating rather worse than stable lads the great personages around him, and among whom figured some of those celebrated men of the Convention of whom Europe had stood in dread. The gossip of the period abounds in illustrations of this fact. One day, in the midst of a Council of State, Napoleon grossly insults Beugnot, treating him as one might an unmannerly valet. The effect produced, he goes up to him and says, "Well, stupid, have you found your head again?" Whereupon Beugnot, tall as a drum-major, bows very low, and the little man raising his hand, takes the tall one by the ear, "an intoxicating sign of favour," writes Beugnot, "the familiar gesture of the master who waxes gracious." Such examples give a clear idea of the degree of base platitude that prestige can provoke. They enable us to understand the immense contempt of the great despot for the men surrounding him--men whom he merely looked upon as "food for powder."

Davoust used to say, talking of Maret's devotion and of his own: "Had the Emperor said to us, `It is important in the interest of my policy that Paris should be destroyed without a single person leaving it or escaping,' Maret I am sure would have kept the secret, but he could not have abstained from compromising himself by seeing that his family got clear of the city. On the other hand, I, for fear of letting the truth leak out, would have let my wife and children stay."

It is necessary to bear in mind the astounding power exerted by fascination of this order to understand that marvellous return from the Isle of Elba, that lightning-like conquest of France by an isolated man confronted by all the organised forces of a great country that might have been supposed weary of his tyranny. He had merely to cast a look at the generals sent to lay hands on him, and who had sworn to accomplish their mission. All of them submitted without discussion.

"Napoleon," writes the English General Wolseley, "lands in France almost alone, a fugitive from the small island of Elba which was his kingdom, and succeeded in a few weeks, without bloodshed, in upsetting all organised authority in France under its legitimate king; is it possible for the personal ascendency of a man to affirm itself in a more astonishing manner? But from the beginning to the end of this campaign, which was his last, how remarkable too is the ascendency he exercised over the Allies, obliging them to follow his initiative, and how near he came to crushing them!"

His prestige outlived him and continued to grow. It is his prestige that made an emperor of his obscure nephew. How powerful is his memory still is seen in the resurrection of his legend in progress at the present day. Ill-treat men as you will, massacre them by millions, be the cause of invasion upon invasion, all is permitted you if you possess prestige in a sufficient degree and the talent necessary to uphold it.

I have invoked, no doubt, in this case a quite exceptional example of prestige, but one it was useful to cite to make clear the genesis of great religions, great doctrines, and great empires. Were it not for the power exerted on the crowd by prestige, such growths would be incomprehensible.

Prestige, however, is not based solely on personal ascendency, military glory, and religious terror; it may have a more modest origin and still be considerable. Our century furnishes several examples. One of the most striking ones that posterity will recall from age to age will be supplied by the history of the illustrious man who modified the face of the globe and the commercial relations of the nations by separating two continents. He succeeded in his enterprise owing to his immense strength of will, but also owing to the fascination he exercised on those surrounding him. To overcome the unanimous opposition he met with, he had only to show himself. He would speak briefly, and in face of the charm he exerted his opponents became his friends. The English in particular strenuously opposed his scheme; he had only to put in an appearance in England to rally all suffrages. In later years, when he passed Southampton, the bells were rung on his passage; and at the present day a movement is on foot in England to raise a statue in his honour.

"Having vanquished whatever there is to vanquish, men and things, marshes, rocks, and sandy wastes," he had ceased to believe in obstacles, and wished to begin Suez over again at Panama. He began again with the same methods as of old; but he had aged, and, besides, the faith that moves mountains does not move them if they are too lofty. The mountains resisted, and the catastrophe that ensued destroyed the glittering aureole of glory that enveloped the hero. His life teaches how prestige can grow and how it can vanish. After rivalling in greatness the most famous heroes of history, he was lowered by the magistrates of his country to the ranks of the vilest criminals. When he died his coffin, unattended, traversed an indifferent crowd. Foreign sovereigns are alone in rendering homage to his memory as to that of one of the greatest men that history has known.[20]

[20] An Austrian paper, the Neue Freie Presse, of Vienna, has indulged on the subject of the destiny of de Lesseps in reflections marked by a most judicious psychological insight. I therefore reproduce them here:--

"After the condemnation of Ferdinand de Lesseps one has no longer the right to be astonished at the sad end of Christopher Columbus. If Ferdinand de Lesseps were a rogue every noble illusion is a crime. Antiquity would have crowned the memory of de Lesseps with an aureole of glory, and would have made him drink from the bowl of nectar in the midst of Olympus, for he has altered the face of the earth and accomplished works which make the creation more perfect. The President of the Court of Appeal has immortalised himself by condemning Ferdinand de Lesseps, for the nations will always demand the name of the man who was not afraid to debase his century by investing with the convict's cap an aged man, whose life redounded to the glory of his contemporaries.

"Let there be no more talk in the future of inflexible justice, there where reigns a bureaucratic hatred of audacious feats. The nations have need of audacious men who believe in themselves and overcome every obstacle without concern for their personal safety. Genius cannot be prudent; by dint of prudence it could never enlarge the sphere of human activity.

". . . Ferdinand de Lesseps has known the intoxication of triumph and the bitterness of disappointment--Suez and Panama. At this point the heart revolts at the morality of success. When de Lesseps had succeeded in joining two seas princes and nations rendered him their homage; to-day, when he meets with failure among the rocks of the Cordilleras, he is nothing but a vulgar rogue. . . . In this result we see a war between the classes of society, the discontent of bureaucrats and employes, who take their revenge with the aid of the criminal code on those who would raise themselves above their fellows. . . . Modern legislators are filled with embarrassment when confronted by the lofty ideas due to human genius; the public comprehends such ideas still less, and it is easy for an advocate-general to prove that Stanley is a murderer and de Lesseps a deceiver."

Still, the various examples that have just been cited represent extreme cases. To fix in detail the psychology of prestige, it would be necessary to place them at the extremity of a series, which would range from the founders of religions and empires to the private individual who endeavours to dazzle his neighbours by a new coat or a decoration.

Between the extreme limits of this series would find a place all the forms of prestige resulting from the different elements composing a civilisation--sciences, arts, literature, &c.--and it would be seen that prestige constitutes the fundamental element of persuasion. Consciously or not, the being, the idea, or the thing possessing prestige is immediately imitated in consequence of contagion, and forces an entire generation to adopt certain modes of feeling and of giving expression to its thought. This imitation, moreover, is, as a rule, unconscious, which accounts for the fact that it is perfect. The modern painters who copy the pale colouring and the stiff attitudes of some of the Primitives are scarcely alive to the source of their inspiration. They believe in their own sincerity, whereas, if an eminent master had not revived this form of art, people would have continued blind to all but its naive and inferior sides. Those artists who, after the manner of another illustrious master, inundate their canvasses with violet shades do not see in nature more violet than was detected there fifty years ago; but they are influenced, "suggestioned," by the personal and special impressions of a painter who, in spite of this eccentricity, was successful in acquiring great prestige. Similar examples might be brought forward in connection with all the elements of civilisation.

It is seen from what precedes that a number of factors may be concerned in the genesis of prestige; among them success was always one of the most important. Every successful man, every idea that forces itself into recognition, ceases, ipso facto, to be called in question. The proof that success is one of the principal stepping-stones to prestige is that the disappearance of the one is almost always followed by the disappearance of the other. The hero whom the crowd acclaimed yesterday is insulted to-day should he have been overtaken by failure. The reaction, indeed, will be the stronger in proportion as the prestige has been great. The crowd in this case considers the fallen hero as an equal, and takes its revenge for having bowed to a superiority whose existence it no longer admits. While Robespierre was causing the execution of his colleagues and of a great number of his contemporaries, he possessed an immense prestige. When the transposition of a few votes deprived him of power, he immediately lost his prestige, and the crowd followed him to the guillotine with the self-same imprecations with which shortly before it had pursued his victims. Believers always break the statues of their former gods with every symptom of fury.

Prestige lost by want of success disappears in a brief space of time. It can also be worn away, but more slowly by being subjected to discussion. This latter power, however, is exceedingly sure. From the moment prestige is called in question it ceases to be prestige. The gods and men who have kept their prestige for long have never tolerated discussion. For the crowd to admire, it must be kept at a distance.

CHAPTER IV

LIMITATIONS OF THE VARIABILITY OF THE BELIEFS AND OPINIONS OF CROWDS

1. FIXED BELIEFS. The invariability of certain general beliefs--They shape the course of a civilisation--The difficulty of uprooting them--In what respect intolerance is a virtue in a people--The philosophic absurdity of a belief cannot interfere with its spreading. 2. THE CHANGEABLE OPINIONS OF CROWDS. The extreme mobility of opinions which do not arise from general beliefs--Apparent variations of ideas and beliefs in less than a century--The real limits of these variations--The matters effected by the variation--The disappearance at present in progress of general beliefs, and the extreme diffusion of the newspaper press, have for result that opinions are nowadays more and more changeable--Why the opinions of crowds tend on the majority of subjects towards indifference--Governments now powerless to direct opinion as they formerly did--Opinions prevented to-day from being tyrannical on account of their exceeding divergency.

1. FIXED BELIEFS

A close parallel exists between the anatomical and psychological characteristics of living beings. In these anatomical characteristics certain invariable, or slightly variable, elements are met with, to change which the lapse is necessary of geological ages. Side by side with these fixed, indestructible features are to be found others extremely changeable, which the art of the breeder or horticulturist may easily modify, and at times to such an extent as to conceal the fundamental characteristics from an observer at all inattentive.

The same phenomenon is observed in the case of moral characteristics. Alongside the unalterable psychological elements of a race, mobile and changeable elements are to be encountered. For this reason, in studying the beliefs and opinions of a people, the presence is always detected of a fixed groundwork on which are engrafted opinions as changing as the surface sand on a rock.

The opinions and beliefs of crowds may be divided, then, into two very distinct classes. On the one hand we have great permanent beliefs, which endure for several centuries, and on which an entire civilisation may rest. Such, for instance, in the past were feudalism, Christianity, and Protestantism; and such, in our own time, are the nationalist principle and contemporary democratic and social ideas. In the second place, there are the transitory, changing opinions, the outcome, as a rule, of general conceptions, of which every age sees the birth and disappearance; examples in point are the theories which mould literature and the arts--those, for instance, which produced romanticism, naturalism, mysticism, &c. Opinions of this order are as superficial, as a rule, as fashion, and as changeable. They may be compared to the ripples which ceaselessly arise and vanish on the surface of a deep lake.

The great generalised beliefs are very restricted in number. Their rise and fall form the culminating points of the history of every historic race. They constitute the real framework of civilisation.

It is easy to imbue the mind of crowds with a passing opinion, but very difficult to implant therein a lasting belief. However, a belief of this latter description once established, it is equally difficult to uproot it. It is usually only to be changed at the cost of violent revolutions. Even revolutions can only avail when the belief has almost entirely lost its sway over men's minds. In that case revolutions serve to finally sweep away what had already been almost cast aside, though the force of habit prevented its complete abandonment. The beginning of a revolution is in reality the end of a belief.

The precise moment at which a great belief is doomed is easily recognisable; it is the moment when its value begins to be called in question. Every general belief being little else than a fiction, it can only survive on the condition that it be not subjected to examination.

But even when a belief is severely shaken, the institutions to which it has given rise retain their strength and disappear but slowly. Finally, when the belief has completely lost its force, all that rested upon it is soon involved in ruin. As yet a nation has never been able to change its beliefs without being condemned at the same time to transform all the elements of its civilisation. The nation continues this process of transformation until it has alighted on and accepted a new general belief: until this juncture it is perforce in a state of anarchy. General beliefs are the indispensable pillars of civilisations; they determine the trend of ideas. They alone are capable of inspiring faith and creating a sense of duty.

Nations have always been conscious of the utility of acquiring general beliefs, and have instinctively understood that their disappearance would be the signal for their own decline. In the case of the Romans, the fanatical cult of Rome was the belief that made them masters of the world, and when the belief had died out Rome was doomed to die. As for the barbarians who destroyed the Roman civilisation, it was only when they had acquired certain commonly accepted beliefs that they attained a measure of cohesion and emerged from anarchy.

Plainly it is not for nothing that nations have always displayed intolerance in the defence of their opinions. This intolerance, open as it is to criticism from the philosophic standpoint, represents in the life of a people the most necessary of virtues. It was to found or uphold general beliefs that so many victims were sent to the stake in the Middle Ages and that so many inventors and innovators have died in despair even if they have escaped martyrdom. It is in defence, too, of such beliefs that the world has been so often the scene of the direst disorder, and that so many millions of men have died on the battlefield, and will yet die there.

There are great difficulties in the way of establishing a general belief, but when it is definitely implanted its power is for a long time to come invincible, and however false it be philosophically it imposes itself upon the most luminous intelligence. Have not the European peoples regarded as incontrovertible for more than fifteen centuries religious legends which, closely examined, are as barbarous[21] as those of Moloch? The frightful absurdity of the legend of a God who revenges himself for the disobedience of one of his creatures by inflicting horrible tortures on his son remained unperceived during many centuries. Such potent geniuses as a Galileo, a Newton, and a Leibnitz never supposed for an instant that the truth of such dogmas could be called in question. Nothing can be more typical than this fact of the hypnotising effect of general beliefs, but at the same time nothing can mark more decisively the humiliating limitations of our intelligence.

[21] Barbarous, philosophically speaking, I mean. In practice they have created an entirely new civilisation, and for fifteen centuries have given mankind a glimpse of those enchanted realms of generous dreams and of hope which he will know no more.

As soon as a new dogma is implanted in the mind of crowds it becomes the source of inspiration whence are evolved its institutions, arts, and mode of existence. The sway it exerts over men's minds under these circumstances is absolute. Men of action have no thought beyond realising the accepted belief, legislators beyond applying it, while philosophers, artists, and men of letters are solely preoccupied with its expression under various shapes.

From the fundamental belief transient accessory ideas may arise, but they always bear the impress of the belief from which they have sprung. The Egyptian civilisation, the European civilisation of the Middle Ages, the Mussulman civilisation of the Arabs are all the outcome of a small number of religious beliefs which have left their mark on the least important elements of these civilisations and allow of their immediate recognition.

Thus it is that, thanks to general beliefs, the men of every age are enveloped in a network of traditions, opinions, and customs which render them all alike, and from whose yoke they cannot extricate themselves. Men are guided in their conduct above all by their beliefs and by the customs that are the consequence of those beliefs. These beliefs and customs regulate the smallest acts of our existence, and the most independent spirit cannot escape their influence. The tyranny exercised unconsciously on men's minds is the only real tyranny, because it cannot be fought against. Tiberius, Ghengis Khan, and Napoleon were assuredly redoubtable tyrants, but from the depth of their graves Moses, Buddha, Jesus, and Mahomet have exerted on the human soul a far profounder despotism. A conspiracy may overthrow a tyrant, but what can it avail against a firmly established belief? In its violent struggle with Roman Catholicism it is the French Revolution that has been vanquished, and this in spite of the fact that the sympathy of the crowd was apparently on its side, and in spite of recourse to destructive measures as pitiless as those of the Inquisition. The only real tyrants that humanity has known have always been the memories of its dead or the illusions it has forged itself.

The philosophic absurdity that often marks general beliefs has never been an obstacle to their triumph. Indeed the triumph of such beliefs would seem impossible unless on the condition that they offer some mysterious absurdity. In consequence, the evident weakness of the socialist beliefs of to-day will not prevent them triumphing among the masses. Their real inferiority to all religious beliefs is solely the result of this consideration, that the ideal of happiness offered by the latter being realisable only in a future life, it was beyond the power of anybody to contest it. The socialist ideal of happiness being intended to be realised on earth, the vanity of its promises will at once appear as soon as the first efforts towards their realisation are made, and simultaneously the new belief will entirely lose its prestige. Its strength, in consequence, will only increase until the day when, having triumphed, its practical realisation shall commence. For this reason, while the new religion exerts to begin with, like all those that have preceded it, a destructive influence, it will be unable, in the future, to play a creative part.

2. THE CHANGEABLE OPINIONS OF CROWDS

Above the substratum of fixed beliefs, whose power we have just demonstrated, is found an overlying growth of opinions, ideas, and thoughts which are incessantly springing up and dying out. Some of them exist but for a day, and the more important scarcely outlive a generation. We have already noted that the changes which supervene in opinions of this order are at times far more superficial than real, and that they are always affected by racial considerations. When examining, for instance, the political institutions of France we showed that parties to all appearance utterly distinct--royalists, radicals, imperialists, socialists, &c.--have an ideal absolutely identical, and that this ideal is solely dependent on the mental structure of the French race, since a quite contrary ideal is found under analogous names among other races. Neither the name given to opinions nor deceptive adaptations alter the essence of things. The men of the Great Revolution, saturated with Latin literature, who (their eyes fixed on the Roman Republic), adopted its laws, its fasces, and its togas, did not become Romans because they were under the empire of a powerful historical suggestion. The task of the philosopher is to investigate what it is which subsists of ancient beliefs beneath their apparent changes, and to identify amid the moving flux of opinions the part determined by general beliefs and the genius of the race.

In the absence of this philosophic test it might be supposed that crowds change their political or religious beliefs frequently and at will. All history, whether political, religious, artistic, or literary, seems to prove that such is the case.

As an example, let us take a very short period of French history, merely that from 1790 to 1820, a period of thirty years' duration, that of a generation. In the course of it we see the crowd at first monarchical become very revolutionary, then very imperialist, and again very monarchical. In the matter of religion it gravitates in the same lapse of time from Catholicism to atheism, then towards deism, and then returns to the most pronounced forms of Catholicism. These changes take place not only amongst the masses, but also amongst those who direct them. We observe with astonishment the prominent men of the Convention, the sworn enemies of kings, men who would have neither gods nor masters, become the humble servants of Napoleon, and afterwards, under Louis XVIII., piously carry candles in religious processions.

Numerous, too, are the changes in the opinions of the crowd in the course of the following seventy years. The "Perfidious Albion" of the opening of the century is the ally of France under Napoleon's heir; Russia, twice invaded by France, which looked on with satisfaction at French reverses, becomes its friend.

In literature, art, and philosophy the successive evolutions of opinion are more rapid still. Romanticism, naturalism, mysticism, &c., spring up and die out in turn. The artist and the writer applauded yesterday are treated on the morrow with profound contempt.

When, however, we analyse all these changes in appearance so far reaching, what do we find? All those that are in opposition with the general beliefs and sentiments of the race are of transient duration, and the diverted stream soon resumes its course. The opinions which are not linked to any general belief or sentiment of the race, and which in consequence cannot possess stability, are at the mercy of every chance, or, if the expression be preferred, of every change in the surrounding circumstances. Formed by suggestion and contagion, they are always momentary; they crop up and disappear as rapidly on occasion as the sandhills formed by the wind on the sea-coast.

At the present day the changeable opinions of crowds are greater in number than they ever were, and for three different reasons.

The first is that as the old beliefs are losing their influence to a greater and greater extent, they are ceasing to shape the ephemeral opinions of the moment as they did in the past. The weakening of general beliefs clears the ground for a crop of haphazard opinions without a past or a future.

The second reason is that the power of crowds being on the increase, and this power being less and less counterbalanced, the extreme mobility of ideas, which we have seen to be a peculiarity of crowds, can manifest itself without let or hindrance.

Finally, the third reason is the recent development of the newspaper press, by whose agency the most contrary opinions are being continually brought before the attention of crowds. The suggestions that might result from each individual opinion are soon destroyed by suggestions of an opposite character. The consequence is that no opinion succeeds in becoming widespread, and that the existence of all of them is ephemeral. An opinion nowadays dies out before it has found a sufficiently wide acceptance to become general.

A phenomenon quite new in the world's history, and most characteristic of the present age, has resulted from these different causes; I allude to the powerlessness of governments to direct opinion.

In the past, and in no very distant past, the action of governments and the influence of a few writers and a very small number of newspapers constituted the real reflectors of public opinion. To-day the writers have lost all influence, and the newspapers only reflect opinion. As for statesmen, far from directing opinion, their only endeavour is to follow it. They have a dread of opinion, which amounts at times to terror, and causes them to adopt an utterly unstable line of conduct.

The opinion of crowds tends, then, more and more to become the supreme guiding principle in politics. It goes so far to-day as to force on alliances, as has been seen recently in the case of the Franco-Russian alliance, which is solely the outcome of a popular movement. A curious symptom of the present time is to observe popes, kings, and emperors consent to be interviewed as a means of submitting their views on a given subject to the judgment of crowds. Formerly it might have been correct to say that politics were not a matter of sentiment. Can the same be said to-day, when politics are more and more swayed by the impulse of changeable crowds, who are uninfluenced by reason and can only be guided by sentiment?

As to the press, which formerly directed opinion, it has had, like governments, to humble itself before the power of crowds. It wields, no doubt, a considerable influence, but only because it is exclusively the reflection of the opinions of crowds and of their incessant variations. Become a mere agency for the supply of information, the press has renounced all endeavour to enforce an idea or a doctrine. It follows all the changes of public thought, obliged to do so by the necessities of competition under pain of losing its readers. The old staid and influential organs of the past, such as the Constitutionnel, the Debats, or the Siecle, which were accepted as oracles by the preceding generation, have disappeared or have become typical modern papers, in which a maximum of news is sandwiched in between light articles, society gossip, and financial puffs. There can be no question to-day of a paper rich enough to allow its contributors to air their personal opinions, and such opinions would be of slight weight with readers who only ask to be kept informed or to be amused, and who suspect every affirmation of being prompted by motives of speculation. Even the critics have ceased to be able to assure the success of a book or a play. They are capable of doing harm, but not of doing a service. The papers are so conscious of the uselessness of everything in the shape of criticism or personal opinion, that they have reached the point of suppressing literary criticism, confining themselves to citing the title of a book, and appending a "puff" of two or three lines.[22] In twenty years' time the same fate will probably have overtaken theatrical criticism.

[22] These remarks refer to the French newspaper press.--Note of the Translator.

The close watching of the course of opinion has become to-day the principal preoccupation of the press and of governments. The effect produced by an event, a legislative proposal, a speech, is without intermission what they require to know, and the task is not easy, for nothing is more mobile and changeable than the thought of crowds, and nothing more frequent than to see them execrate to-day what they applauded yesterday.

This total absence of any sort of direction of opinion, and at the same time the destruction of general beliefs, have had for final result an extreme divergency of convictions of every order, and a growing indifference on the part of crowds to everything that does not plainly touch their immediate interests. Questions of doctrine, such as socialism, only recruit champions boasting genuine convictions among the quite illiterate classes, among the workers in mines and factories, for instance. Members of the lower middle class, and working men possessing some degree of instruction, have either become utterly sceptical or extremely unstable in their opinions.

The evolution which has been effected in this direction in the last twenty-five years is striking. During the preceding period, comparatively near us though it is, opinions still had a certain general trend; they had their origin in the acceptance of some fundamental belief. By the mere fact that an individual was a monarchist he possessed inevitably certain clearly defined ideas in history as well as in science, while by the mere fact that he was a republican, his ideas were quite contrary. A monarchist was well aware that men are not descended from monkeys, and a republican was not less well aware that such is in truth their descent. It was the duty of the monarchist to speak with horror, and of the republican to speak with veneration, of the great Revolution. There were certain names, such as those of Robespierre and Marat, that had to be uttered with an air of religious devotion, and other names, such as those of Caesar, Augustus, or Napoleon, that ought never to be mentioned unaccompanied by a torrent of invective. Even in the French Sorbonne this ingenuous fashion of conceiving history was general.[23]

[23] There are pages in the books of the French official professors of history that are very curious from this point of view. They prove too how little the critical spirit is developed by the system of university education in vogue in France. I cite as an example the following extracts from the "French Revolution" of M. Rambaud, professor of history at the Sorbonne:

"The taking of the Bastille was a culminating event in the history not only of France, but of all Europe; and inaugurated a new epoch in the history of the world!"

With respect to Robespierre, we learn with stupefaction that "his dictatorship was based more especially on opinion, persuasion, and moral authority; it was a sort of pontificate in the hands of a virtuous man!" (pp. 91 and 220.)

At the present day, as the result of discussion and analysis, all opinions are losing their prestige; their distinctive features are rapidly worn away, and few survive capable of arousing our enthusiasm. The man of modern times is more and more a prey to indifference.

The general wearing away of opinions should not be too greatly deplored. That it is a symptom of decadence in the life of a people cannot be contested. It is certain that men of immense, of almost supernatural insight, that apostles, leaders of crowds--men, in a word, of genuine and strong convictions--exert a far greater force than men who deny, who criticise, or who are indifferent, but it must not be forgotten that, given the power possessed at present by crowds, were a single opinion to acquire sufficient prestige to enforce its general acceptance, it would soon be endowed with so tyrannical a strength that everything would have to bend before it, and the era of free discussion would be closed for a long time. Crowds are occasionally easy-going masters, as were Heliogabalus and Tiberius, but they are also violently capricious. A civilisation, when the moment has come for crowds to acquire a high hand over it, is at the mercy of too many chances to endure for long. Could anything postpone for a while the hour of its ruin, it would be precisely the extreme instability of the opinions of crowds and their growing indifference with respect to all general beliefs.

BOOK III

THE CLASSIFICATION AND DESCRIPTION OF THE DIFFERENT KINDS OF CROWDS

CHAPTER I

THE CLASSIFICATION OF CROWDS

The general divisions of crowds--Their classification. 1. HETEROGENEOUS CROWDS. Different varieties of them--The influence of race--The spirit of the crowd is weak in proportion as the spirit of the race is strong--The spirit of the race represents the civilised state and the spirit of the crowd the barbarian state. 2. HOMOGENEOUS CROWDS. Their different varieties--Sects, castes, and classes.

We have sketched in this work the general characteristics common to psychological crowds. It remains to point out the particular characteristics which accompany those of a general order in the different categories of collectivities, when they are transformed into a crowd under the influences of the proper exciting causes. We will, first of all, set forth in a few words a classification of crowds.

Our starting-point will be the simple multitude. Its most inferior form is met with when the multitude is composed of individuals belonging to different races. In this case its only common bond of union is the will, more or less respected of a chief. The barbarians of very diverse origin who during several centuries invaded the Roman Empire, may be cited as a specimen of multitudes of this kind.

On a higher level than these multitudes composed of different races are those which under certain influences have acquired common characteristics, and have ended by forming a single race. They present at times characteristics peculiar to crowds, but these characteristics are overruled to a greater or less extent by racial considerations.

These two kinds of multitudes may, under certain influences investigated in this work, be transformed into organised or psychological crowds. We shall break up these organised crowds into the following divisions:--

1. Anonymous crowds (street crowds, for example). A. Heterogeneous 2. Crowds not anonymous crowds. (juries, parliamentary assemblies, &c.).

1. Sects (political sects, religious sects, &c.).

2. Castes (the military caste, B. Homogeneous the priestly caste, the crowds. working caste, &c.).

3. Classes (the middle classes, the peasant classes, &c.).

We will point out briefly the distinguishing characteristics of these different categories of crowds.

1. HETEROGENEOUS CROWDS

It is these collectivities whose characteristics have been studied in this volume. They are composed of individuals of any description, of any profession, and any degree of intelligence.

We are now aware that by the mere fact that men form part of a crowd engaged in action, their collective psychology differs essentially from their individual psychology, and their intelligence is affected by this differentiation. We have seen that intelligence is without influence in collectivities, they being solely under the sway of unconscious sentiments.

A fundamental factor, that of race, allows of a tolerably thorough differentiation of the various heterogeneous crowds.

We have often referred already to the part played by race, and have shown it to be the most powerful of the factors capable of determining men's actions. Its action is also to be traced in the character of crowds. A crowd composed of individuals assembled at haphazard, but all of them Englishmen or Chinamen, will differ widely from another crowd also composed of individuals of any and every description, but of other races--Russians, Frenchmen, or Spaniards, for example.

The wide divergencies which their inherited mental constitution creates in men's modes of feeling and thinking at once come into prominence when, which rarely happens, circumstances gather together in the same crowd and in fairly equal proportions individuals of different nationality, and this occurs, however identical in appearance be the interests which provoked the gathering. The efforts made by the socialists to assemble in great congresses the representatives of the working-class populations of different countries, have always ended in the most pronounced discord. A Latin crowd, however revolutionary or however conservative it be supposed, will invariably appeal to the intervention of the State to realise its demands. It is always distinguished by a marked tendency towards centralisation and by a leaning, more or less pronounced, in favour of a dictatorship. An English or an American crowd, on the contrary, sets no store on the State, and only appeals to private initiative. A French crowd lays particular weight on equality and an English crowd on liberty. These differences of race explain how it is that there are almost as many different forms of socialism and democracy as there are nations.

The genius of the race, then, exerts a paramount influence upon the dispositions of a crowd. It is the powerful underlying force that limits its changes of humour. It should be considered as an essential law that THE INFERIOR CHARACTERISTICS OF CROWDS ARE THE LESS ACCENTUATED IN PROPORTION AS THE SPIRIT OF THE RACE IS STRONG. The crowd state and the domination of crowds is equivalent to the barbarian state, or to a return to it. It is by the acquisition of a solidly constituted collective spirit that the race frees itself to a greater and greater extent from the unreflecting power of crowds, and emerges from the barbarian state. The only important classification to be made of heterogeneous crowds, apart from that based on racial considerations, is to separate them into anonymous crowds, such as street crowds, and crowds not anonymous--deliberative assemblies and juries, for example. The sentiment of responsibility absent from crowds of the first description and developed in those of the second often gives a very different tendency to their respective acts.

2. HOMOGENEOUS CROWDS

Homogeneous crowds include: 1. Sects; 2. Castes; 3. Classes.

The SECT represents the first step in the process of organisation of homogeneous crowds. A sect includes individuals differing greatly as to their education, their professions, and the class of society to which they belong, and with their common beliefs as the connecting link. Examples in point are religious and political sects.

The CASTE represents the highest degree of organisation of which the crowd is susceptible. While the sect includes individuals of very different professions, degrees of education and social surrounding, who are only linked together by the beliefs they hold in common, the caste is composed of individuals of the same profession, and in consequence similarly educated and of much the same social status. Examples in point are the military and priestly castes.

The CLASS is formed of individuals of diverse origin, linked together not by a community of beliefs, as are the members of a sect, or by common professional occupations, as are the members of a caste, but by certain interests and certain habits of life and education almost identical. The middle class and the agricultural class are examples.

Being only concerned in this work with heterogeneous crowds, and reserving the study of homogeneous crowds (sects, castes, and classes) for another volume, I shall not insist here on the characteristics of crowds of this latter kind. I shall conclude this study of heterogeneous crowds by the examination of a few typical and distinct categories of crowds.

CHAPTER II

CROWDS TERMED CRIMINAL CROWDS

Crowds termed criminal crowds--A crowd may be legally yet not psychologically criminal--The absolute unconsciousness of the acts of crowds--Various examples--Psychology of the authors of the September massacres--Their reasoning, their sensibility, their ferocity, and their morality.

Owing to the fact that crowds, after a period of excitement, enter upon a purely automatic and unconscious state, in which they are guided by suggestion, it seems difficult to qualify them in any case as criminal. I only retain this erroneous qualification because it has been definitely brought into vogue by recent psychological investigations. Certain acts of crowds are assuredly criminal, if considered merely in themselves, but criminal in that case in the same way as the act of a tiger devouring a Hindoo, after allowing its young to maul him for their amusement.

The usual motive of the crimes of crowds is a powerful suggestion, and the individuals who take part in such crimes are afterwards convinced that they have acted in obedience to duty, which is far from being the case with the ordinary criminal.

The history of the crimes committed by crowds illustrates what precedes.

The murder of M. de Launay, the governor of the Bastille, may be cited as a typical example. After the taking of the fortress the governor, surrounded by a very excited crowd, was dealt blows from every direction. It was proposed to hang him, to cut off his head, to tie him to a horse's tail. While struggling, he accidently kicked one of those present. Some one proposed, and his suggestion was at once received with acclamation by the crowd, that the individual who had been kicked should cut the governor's throat.

"The individual in question, a cook out of work, whose chief reason for being at the Bastille was idle curiosity as to what was going on, esteems, that since such is the general opinion, the action is patriotic and even believes he deserves a medal for having destroyed a monster. With a sword that is lent him he strikes the bared neck, but the weapon being somewhat blunt and not cutting, he takes from his pocket a small black-handled knife and (in his capacity of cook he would be experienced in cutting up meat) successfully effects the operation."

The working of the process indicated above is clearly seen in this example. We have obedience to a suggestion, which is all the stronger because of its collective origin, and the murderer's conviction that he has committed a very meritorious act, a conviction the more natural seeing that he enjoys the unanimous approval of his fellow-citizens. An act of this kind may be considered crime legally but not psychologically.

The general characteristics of criminal crowds are precisely the same as those we have met with in all crowds: openness to suggestion, credulity, mobility, the exaggeration of the sentiments good or bad, the manifestation of certain forms of morality, &c.

We shall find all these characteristics present in a crowd which has left behind it in French history the most sinister memories--the crowd which perpetrated the September massacres. In point of fact it offers much similarity with the crowd that committed the Saint Bartholomew massacres. I borrow the details from the narration of M. Taine, who took them from contemporary sources.

It is not known exactly who gave the order or made the suggestion to empty the prisons by massacring the prisoners. Whether it was Danton, as is probable, or another does not matter; the one interesting fact for us is the powerful suggestion received by the crowd charged with the massacre.

The crowd of murderers numbered some three hundred persons, and was a perfectly typical heterogeneous crowd. With the exception of a very small number of professional scoundrels, it was composed in the main of shopkeepers and artisans of every trade: bootmakers, locksmiths, hairdressers, masons, clerks, messengers, &c. Under the influence of the suggestion received they are perfectly convinced, as was the cook referred to above, that they are accomplishing a patriotic duty. They fill a double office, being at once judge and executioner, but they do not for a moment regard themselves as criminals.

Deeply conscious of the importance of their duty, they begin by forming a sort of tribunal, and in connection with this act the ingenuousness of crowds and their rudimentary conception of justice are seen immediately. In consideration of the large number of the accused, it is decided that, to begin with, the nobles, priests, officers, and members of the king's household--in a word, all the individuals whose mere profession is proof of their guilt in the eyes of a good patriot--shall be slaughtered in a body, there being no need for a special decision in their case. The remainder shall be judged on their personal appearance and their reputation. In this way the rudimentary conscience of the crowd is satisfied. It will now be able to proceed legally with the massacre, and to give free scope to those instincts of ferocity whose genesis I have set forth elsewhere, they being instincts which collectivities always have it in them to develop to a high degree. These instincts, however--as is regularly the case in crowds--will not prevent the manifestation of other and contrary sentiments, such as a tenderheartedness often as extreme as the ferocity.

"They have the expansive sympathy and prompt sensibility of the Parisian working man. At the Abbaye, one of the federates, learning that the prisoners had been left without water for twenty-six hours, was bent on putting the gaoler to death, and would have done so but for the prayers of the prisoners themselves. When a prisoner is acquitted (by the improvised tribunal) every one, guards and slaughterers included, embraces him with transports of joy and applauds frantically," after which the wholesale massacre is recommenced. During its progress a pleasant gaiety never ceases to reign. There is dancing and singing around the corpses, and benches are arranged "for the ladies," delighted to witness the killing of aristocrats. The exhibition continues, moreover, of a special description of justice.

A slaughterer at the Abbaye having complained that the ladies placed at a little distance saw badly, and that only a few of those present had the pleasure of striking the aristocrats, the justice of the observation is admitted, and it is decided that the victims shall be made to pass slowly between two rows of slaughterers, who shall be under the obligation to strike with the back of the sword only so as to prolong the agony. At the prison de la Force the victims are stripped stark naked and literally "carved" for half an hour, after which, when every one has had a good view, they are finished off by a blow that lays bare their entrails.

The slaughterers, too, have their scruples and exhibit that moral sense whose existence in crowds we have already pointed out. They refuse to appropriate the money and jewels of the victims, taking them to the table of the committees.

Those rudimentary forms of reasoning, characteristic of the mind of crowds, are always to be traced in all their acts. Thus, after the slaughter of the 1,200 or 1,500 enemies of the nation, some one makes the remark, and his suggestion is at once adopted, that the other prisons, those containing aged beggars, vagabonds, and young prisoners, hold in reality useless mouths, of which it would be well on that account to get rid. Besides, among them there should certainly be enemies of the people, a woman of the name of Delarue, for instance, the widow of a poisoner: "She must be furious at being in prison, if she could she would set fire to Paris: she must have said so, she has said so. Another good riddance." The demonstration appears convincing, and the prisoners are massacred without exception, included in the number being some fifty children of from twelve to seventeen years of age, who, of course, might themselves have become enemies of the nation, and of whom in consequence it was clearly well to be rid.

At the end of a week's work, all these operations being brought to an end, the slaughterers can think of reposing themselves. Profoundly convinced that they have deserved well of their country, they went to the authorities and demanded a recompense. The most zealous went so far as to claim a medal.

The history of the Commune of 1871 affords several facts analogous to those which precede. Given the growing influence of crowds and the successive capitulations before them of those in authority, we are destined to witness many others of a like nature.

CHAPTER III

CRIMINAL JURIES

Criminal juries--General characteristics of juries--statistics show that their decisions are independent of their composition--The manner in which an impression may be made on juries--The style and influence of argument--The methods of persuasion of celebrated counsel--The nature of those crimes for which juries are respectively indulgent or severe--The utility of the jury as an institution, and the danger that would result from its place being taken by magistrates.

Being unable to study here every category of jury, I shall only examine the most important--that of the juries of the Court of Assize. These juries afford an excellent example of the heterogeneous crowd that is not anonymous. We shall find them display suggestibility and but slight capacity for reasoning, while they are open to the influence of the leaders of crowds, and they are guided in the main by unconscious sentiments. In the course of this investigation we shall have occasion to observe some interesting examples of the errors that may be made by persons not versed in the psychology of crowds.

Juries, in the first place, furnish us a good example of the slight importance of the mental level of the different elements composing a crowd, so far as the decisions it comes to are concerned. We have seen that when a deliberative assembly is called upon to give its opinion on a question of a character not entirely technical, intelligence stands for nothing. For instance, a gathering of scientific men or of artists, owing to the mere fact that they form an assemblage, will not deliver judgments on general subjects sensibly different from those rendered by a gathering of masons or grocers. At various periods, and in particular previous to 1848, the French administration instituted a careful choice among the persons summoned to form a jury, picking the jurors from among the enlightened classes; choosing professors, functionaries, men of letters, &c. At the present day jurors are recruited for the most part from among small tradesmen, petty capitalists, and employes. Yet, to the great astonishment of specialist writers, whatever the composition of the jury has been, its decisions have been identical. Even the magistrates, hostile as they are to the institution of the jury, have had to recognise the exactness of the assertion. M. Berard des Glajeux, a former President of the Court of Assizes, expresses himself on the subject in his "Memoirs" in the following terms:--

"The selection of jurymen is to-day in reality in the hands of the municipal councillors, who put people down on the list or eliminate them from it in accordance with the political and electoral preoccupations inherent in their situation. . . . The majority of the jurors chosen are persons engaged in trade, but persons of less importance than formerly, and employes belonging to certain branches of the administration. . . . Both opinions and professions counting for nothing once the role of judge assumed, many of the jurymen having the ardour of neophytes, and men of the best intentions being similarly disposed in humble situations, the spirit of the jury has not changed: ITS VERDICTS HAVE REMAINED THE SAME."

Of the passage just cited the conclusions, which are just, are to be borne in mind and not the explanations, which are weak. Too much astonishment should not be felt at this weakness, for, as a rule, counsel equally with magistrates seem to be ignorant of the psychology of crowds and, in consequence, of juries. I find a proof of this statement in a fact related by the author just quoted. He remarks that Lachaud, one of the most illustrious barristers practising in the Court of Assize, made systematic use of his right to object to a juror in the case of all individuals of intelligence on the list. Yet experience--and experience alone--has ended by acquainting us with the utter uselessness of these objections. This is proved by the fact that at the present day public prosecutors and barristers, at any rate those belonging to the Parisian bar, have entirely renounced their right to object to a juror; still, as M. des Glajeux remarks, the verdicts have not changed, "they are neither better nor worse."

Like all crowds, juries are very strongly impressed by sentimental considerations, and very slightly by argument. "They cannot resist the sight," writes a barrister, "of a mother giving its child the breast, or of orphans." "It is sufficient that a woman should be of agreeable appearance," says M. des Glajeux, "to win the benevolence of the jury."

Without pity for crimes of which it appears possible they might themselves be the victims--such crimes, moreover, are the most dangerous for society--juries, on the contrary, are very indulgent in the case of breaches of the law whose motive is passion. They are rarely severe on infanticide by girl-mothers, or hard on the young woman who throws vitriol at the man who has seduced and deserted her, for the reason that they feel instinctively that society runs but slight danger from such crimes,[24] and that in a country in which the law does not protect deserted girls the crime of the girl who avenges herself is rather useful than harmful, inasmuch as it frightens future seducers in advance.

[24] It is to be remarked, in passing, that this division of crimes into those dangerous and those not dangerous for society, which is well and instinctively made by juries is far from being unjust. The object of criminal laws is evidently to protect society against dangerous criminals and not to avenge it. On the other hand, the French code, and above all the minds of the French magistrates, are still deeply imbued with the spirit of vengeance characteristic of the old primitive law, and the term "vindicte" (prosecution, from the Latin vindicta, vengeance) is still in daily use. A proof of this tendency on the part of the magistrates is found in the refusal by many of them to apply Berenger's law, which allows of a condemned person not undergoing his sentence unless he repeats his crime. Yet no magistrate can be ignorant, for the fact is proved by statistics, that the application of a punishment inflicted for the first time infallibly leads to further crime on the part of the person punished. When judges set free a sentenced person it always seems to them that society has not been avenged. Rather than not avenge it they prefer to create a dangerous, confirmed criminal.

Juries, like all crowds, are profoundly impressed by prestige, and President des Glajeux very properly remarks that, very democratic as juries are in their composition, they are very aristocratic in their likes and dislikes: "Name, birth, great wealth, celebrity, the assistance of an illustrious counsel, everything in the nature of distinction or that lends brilliancy to the accused, stands him in extremely good stead."

The chief concern of a good counsel should be to work upon the feelings of the jury, and, as with all crowds, to argue but little, or only to employ rudimentary modes of reasoning. An English barrister, famous for his successes in the assize courts, has well set forth the line of action to be followed:--

"While pleading he would attentively observe the jury. The most favourable opportunity has been reached. By dint of insight and experience the counsel reads the effect of each phrase on the faces of the jurymen, and draws his conclusions in consequence. His first step is to be sure which members of the jury are already favourable to his cause. It is short work to definitely gain their adhesion, and having done so he turns his attention to the members who seem, on the contrary, ill-disposed, and endeavours to discover why they are hostile to the accused. This is the delicate part of his task, for there may be an infinity of reasons for condemning a man, apart from the sentiment of justice."

These few lines resume the entire mechanism of the art of oratory, and we see why the speech prepared in advance has so slight an effect, it being necessary to be able to modify the terms employed from moment to moment in accordance with the impression produced.

The orator does not require to convert to his views all the members of a jury, but only the leading spirits among it who will determine the general opinion. As in all crowds, so in juries there are a small number of individuals who serve as guides to the rest. "I have found by experience," says the counsel cited above, "that one or two energetic men suffice to carry the rest of the jury with them." It is those two or three whom it is necessary to convince by skilful suggestions. First of all, and above all, it is necessary to please them. The man forming part of a crowd whom one has succeeded in pleasing is on the point of being convinced, and is quite disposed to accept as excellent any arguments that may be offered him. I detach the following anecdote from an interesting account of M. Lachaud, alluded to above:--

"It is well known that during all the speeches he would deliver in the course of an assize sessions, Lachaud never lost sight of the two or three jurymen whom he knew or felt to be influential but obstinate. As a rule he was successful in winning over these refractory jurors. On one occasion, however, in the provinces, he had to deal with a juryman whom he plied in vain for three-quarters of an hour with his most cunning arguments; the man was the seventh juryman, the first on the second bench. The case was desperate. Suddenly, in the middle of a passionate demonstration, Lachaud stopped short, and addressing the President of the court said: `Would you give instructions for the curtain there in front to be drawn? The seventh juryman is blinded by the sun.' The juryman in question reddened, smiled, and expressed his thanks. He was won over for the defence."

Many writers, some of them most distinguished, have started of late a strong campaign against the institution of the jury, although it is the only protection we have against the errors, really very frequent, of a caste that is under no control.[25] A portion of these writers advocate a jury recruited solely from the ranks of the enlightened classes; but we have already proved that even in this case the verdicts would be identical with those returned under the present system. Other writers, taking their stand on the errors committed by juries, would abolish the jury and replace it by judges. It is difficult to see how these would-be reformers can forget that the errors for which the jury is blamed were committed in the first instance by judges, and that when the accused person comes before a jury he has already been held to be guilty by several magistrates, by the juge d'instruction, the public prosecutor, and the Court of Arraignment. It should thus be clear that were the accused to be definitely judged by magistrates instead of by jurymen, he would lose his only chance of being admitted innocent. The errors of juries have always been first of all the errors of magistrates. It is solely the magistrates, then, who should be blamed when particularly monstrous judicial errors crop up, such, for instance, as the quite recent condemnation of Dr. L---- who, prosecuted by a juge d'instruction, of excessive stupidity, on the strength of the denunciation of a half-idiot girl, who accused the doctor of having performed an illegal operation upon her for thirty francs, would have been sent to penal servitude but for an explosion of public indignation, which had for result that he was immediately set at liberty by the Chief of the State. The honourable character given the condemned man by all his fellow-citizens made the grossness of the blunder self-evident. The magistrates themselves admitted it, and yet out of caste considerations they did all they could to prevent the pardon being signed. In all similar affairs the jury, confronted with technical details it is unable to understand, naturally hearkens to the public prosecutor, arguing that, after all, the affair has been investigated by magistrates trained to unravel the most intricate situations. Who, then, are the real authors of the error--the jurymen or the magistrates? We should cling vigorously to the jury. It constitutes, perhaps, the only category of crowd that cannot be replaced by any individuality. It alone can temper the severity of the law, which, equal for all, ought in principle to be blind and to take no cognisance of particular cases. Inaccessible to pity, and heeding nothing but the text of the law, the judge in his professional severity would visit with the same penalty the burglar guilty of murder and the wretched girl whom poverty and her abandonment by her seducer have driven to infanticide. The jury, on the other hand, instinctively feels that the seduced girl is much less guilty than the seducer, who, however, is not touched by the law, and that she deserves every indulgence.

[25] The magistracy is, in point of fact, the only administration whose acts are under no control. In spite of all its revolutions, democratic France does not possess that right of habeas corpus of which England is so proud. We have banished all the tyrants, but have set up a magistrate in each city who disposes at will of the honour and liberty of the citizens. An insignificant juge d'instruction (an examining magistrate who has no exact counterpart in England.--Trans.), fresh from the university, possesses the revolting power of sending to prison at will persons of the most considerable standing, on a simple supposition on his part of their guilt, and without being obliged to justify his act to any one. Under the pretext of pursuing his investigation he can keep these persons in prison for six months or even a year, and free them at last without owing them either an indemnity or excuses. The warrant in France is the exact equivalent of the lettre de cachet, with this difference, that the latter, with the use of which the monarchy was so justly reproached, could only be resorted to by persons occupying a very high position, while the warrant is an instrument in the hands of a whole class of citizens which is far from passing for being very enlightened or very independent.

Being well acquainted with the psychology of castes, and also with the psychology of other categories of crowds, I do not perceive a single case in which, wrongly accused of a crime, I should not prefer to have to deal with a jury rather than with magistrates. I should have some chance that my innocence would be recognised by the former and not the slightest chance that it would be admitted by the latter. The power of crowds is to be dreaded, but the power of certain castes is to be dreaded yet more. Crowds are open to conviction; castes never are.

CHAPTER IV

ELECTORAL CROWDS

General characteristics of electoral crowds--The manner of persuading them--The qualities that should be possessed by a candidate--Necessity of prestige--Why working men and peasants so rarely choose candidates from their own class--The influence of words and formulas on the elector--The general aspect of election oratory--How the opinions of the elector are formed--The power of political committees--They represent the most redoubtable form of tyranny--The committees of the Revolution-- Universal suffrage cannot be replaced in spite of its slight psychological value--Why it is that the votes recorded would remain the same even if the right of voting were restricted to a limited class of citizens--What universal suffrage expresses in all countries.

ELECTORAL crowds--that is to say, collectivities invested with the power of electing the holders of certain functions--constitute heterogeneous crowds, but as their action is confined to a single clearly determined matter, namely, to choosing between different candidates, they present only a few of the characteristics previously described. Of the characteristics peculiar to crowds, they display in particular but slight aptitude for reasoning, the absence of the critical spirit, irritability, credulity, and simplicity. In their decision, moreover, is to be traced the influence of the leaders of crowds and the part played by the factors we have enumerated: affirmation, repetition, prestige, and contagion.

Let us examine by what methods electoral crowds are to be persuaded. It will be easy to deduce their psychology from the methods that are most successful.

It is of primary importance that the candidate should possess prestige. Personal prestige can only be replaced by that resulting from wealth. Talent and even genius are not elements of success of serious importance.

Of capital importance, on the other hand, is the necessity for the candidate of possessing prestige, of being able, that is, to force himself upon the electorate without discussion. The reason why the electors, of whom a majority are working men or peasants, so rarely choose a man from their own ranks to represent them is that such a person enjoys no prestige among them. When, by chance, they do elect a man who is their equal, it is as a rule for subsidiary reasons--for instance, to spite an eminent man, or an influential employer of labour on whom the elector is in daily dependence, and whose master he has the illusion he becomes in this way for a moment.

The possession of prestige does not suffice, however, to assure the success of a candidate. The elector stickles in particular for the flattery of his greed and vanity. He must be overwhelmed with the most extravagant blandishments, and there must be no hesitation in making him the most fantastic promises. If he is a working man it is impossible to go too far in insulting and stigmatising employers of labour. As for the rival candidate, an effort must be made to destroy his chance by establishing by dint of affirmation, repetition, and contagion that he is an arrant scoundrel, and that it is a matter of common knowledge that he has been guilty of several crimes. It is, of course, useless to trouble about any semblance of proof. Should the adversary be ill-acquainted with the psychology of crowds he will try to justify himself by arguments instead of confining himself to replying to one set of affirmations by another; and he will have no chance whatever of being successful.

The candidate's written programme should not be too categorical, since later on his adversaries might bring it up against him; in his verbal programme, however, there cannot be too much exaggeration. The most important reforms may be fearlessly promised. At the moment they are made these exaggerations produce a great effect, and they are not binding for the future, it being a matter of constant observation that the elector never troubles himself to know how far the candidate he has returned has followed out the electoral programme he applauded, and in virtue of which the election was supposed to have been secured.

In what precedes, all the factors of persuasion which we have described are to be recognised. We shall come across them again in the action exerted by words and formulas, whose magical sway we have already insisted upon. An orator who knows how to make use of these means of persuasion can do what he will with a crowd. Expressions such as infamous capital, vile exploiters, the admirable working man, the socialisation of wealth, &c., always produce the same effect, although already somewhat worn by use. But the candidate who hits on a new formula as devoid as possible of precise meaning, and apt in consequence to flatter the most varied aspirations, infallibly obtains a success. The sanguinary Spanish revolution of 1873 was brought about by one of these magical phrases of complex meaning on which everybody can put his own interpretation. A contemporary writer has described the launching of this phrase in terms that deserve to be quoted:--

"The radicals have made the discovery that a centralised republic is a monarchy in disguise, and to humour them the Cortes had unanimously proclaimed a FEDERAL REPUBLIC, though none of the voters could have explained what it was he had just voted for. This formula, however, delighted everybody; the joy was intoxicating, delirious. The reign of virtue and happiness had just been inaugurated on earth. A republican whose opponent refused him the title of federalist considered himself to be mortally insulted. People addressed each other in the streets with the words: `Long live the federal republic!' After which the praises were sung of the mystic virtue of the absence of discipline in the army, and of the autonomy of the soldiers. What was understood by the `federal republic?' There were those who took it to mean the emancipation of the provinces, institutions akin to those of the United States and administrative decentralisation; others had in view the abolition of all authority and the speedy commencement of the great social liquidation. The socialists of Barcelona and Andalusia stood out for the absolute sovereignty of the communes; they proposed to endow Spain with ten thousand independent municipalities, to legislate on their own account, and their creation to be accompanied by the suppression of the police and the army. In the southern provinces the insurrection was soon seen to spread from town to town and village to village. Directly a village had made its pronunciamento its first care was to destroy the telegraph wires and the railway lines so as to cut off all communication with its neighbours and Madrid. The sorriest hamlet was determined to stand on its own bottom. Federation had given place to cantonalism, marked by massacres, incendiarism, and every description of brutality, and bloody saturnalia were celebrated throughout the length and breadth of the land."

With respect to the influence that may be exerted by reasoning on the minds of electors, to harbour the least doubt on this subject can only be the result of never having read the reports of an electioneering meeting. In such a gathering affirmations, invectives, and sometimes blows are exchanged, but never arguments. Should silence be established for a moment it is because some one present, having the reputation of a "tough customer," has announced that he is about to heckle the candidate by putting him one of those embarrassing questions which are always the joy of the audience. The satisfaction, however, of the opposition party is shortlived, for the voice of the questioner is soon drowned in the uproar made by his adversaries. The following reports of public meetings, chosen from hundreds of similar examples, and taken from the daily papers, may be considered as typical:--

"One of the organisers of the meeting having asked the assembly to elect a president, the storm bursts. The anarchists leap on to the platform to take the committee table by storm. The socialists make an energetic defence; blows are exchanged, and each party accuses the other of being spies in the pay of the Government, &c. . . . A citizen leaves the hall with a black eye.

"The committee is at length installed as best it may be in the midst of the tumult, and the right to speak devolves upon `Comrade' X.

"The orator starts a vigorous attack on the socialists, who interrupt him with shouts of `Idiot, scoundrel, blackguard!' &c., epithets to which Comrade X. replies by setting forth a theory according to which the socialists are `idiots' or `jokers.'"

"The Allemanist party had organised yesterday evening, in the Hall of Commerce, in the Rue du Faubourg-du-Temple, a great meeting, preliminary to the workers' fete of the 1st of May. The watchword of the meeting was `Calm and Tranquillity!'

"Comrade G---- alludes to the socialists as `idiots' and `humbugs.'

"At these words there is an exchange of invectives and orators and audience come to blows. Chairs, tables, and benches are converted into weapons," &c., &c.

It is not to be imagined for a moment that this description of discussion is peculiar to a determined class of electors and dependent on their social position. In every anonymous assembly whatever, though it be composed exclusively of highly educated persons, discussion always assumes the same shape. I have shown that when men are collected in a crowd there is a tendency towards their mental levelling at work, and proof of this is to be found at every turn. Take, for example, the following extract from a report of a meeting composed exclusively of students, which I borrow from the Temps of 13th of February, 1895:--

"The tumult only increased as the evening went on; I do not believe that a single orator succeeded in uttering two sentences without being interrupted. At every instant there came shouts from this or that direction or from every direction at once. Applause was intermingled with hissing, violent discussions were in progress between individual members of the audience, sticks were brandished threateningly, others beat a tattoo on the floor, and the interrupters were greeted with yells of `Put him out!' or `Let him speak!'

"M. C---- lavished such epithets as odious and cowardly, monstrous, vile, venal and vindictive, on the Association, which he declared he wanted to destroy," &c., &c.

How, it may be asked, can an elector form an opinion under such conditions? To put such a question is to harbour a strange delusion as to the measure of liberty that may be enjoyed by a collectivity. Crowds have opinions that have been imposed upon them, but they never boast reasoned opinions. In the case under consideration the opinions and votes of the electors are in the hands of the election committees, whose leading spirits are, as a rule, publicans, their influence over the working men, to whom they allow credit, being great. "Do you know what an election committee is?" writes M. Scherer, one of the most valiant champions of present-day democracy. "It is neither more nor less than the corner-stone of our institutions, the masterpiece of the political machine. France is governed to-day by the election committees."[26]

[26] Committees under whatever name, clubs, syndicates, &c., constitute perhaps the most redoubtable danger resulting from the power of crowds. They represent in reality the most impersonal and, in consequence, the most oppressive form of tyranny. The leaders who direct the committees being supposed to speak and act in the name of a collectivity, are freed from all responsibility, and are in a position to do just as they choose. The most savage tyrant has never ventured even to dream of such proscriptions as those ordained by the committees of the Revolution. Barras has declared that they decimated the convention, picking off its members at their pleasure. So long as he was able to speak in their name, Robespierre wielded absolute power. The moment this frightful dictator separated himself from them, for reasons of personal pride, he was lost. The reign of crowds is the reign of committees, that is, of the leaders of crowds. A severer despotism cannot be imagined.

To exert an influence over them is not difficult, provided the candidate be in himself acceptable and possess adequate financial resources. According to the admissions of the donors, three millions of francs sufficed to secure the repeated elections of General Boulanger.

Such is the psychology of electoral crowds. It is identical with that of other crowds: neither better nor worse.

In consequence I draw no conclusion against universal suffrage from what precedes. Had I to settle its fate, I should preserve it as it is for practical reasons, which are to be deduced in point of fact from our investigation of the psychology of crowds. On this account I shall proceed to set them forth.

No doubt the weak side of universal suffrage is too obvious to be overlooked. It cannot be gainsaid that civilisation has been the work of a small minority of superior intelligences constituting the culminating point of a pyramid, whose stages, widening in proportion to the decrease of mental power, represent the masses of a nation. The greatness of a civilisation cannot assuredly depend upon the votes given by inferior elements boasting solely numerical strength. Doubtless, too, the votes recorded by crowds are often very dangerous. They have already cost us several invasions, and in view of the triumph of socialism, for which they are preparing the way, it is probable that the vagaries of popular sovereignty will cost us still more dearly.

Excellent, however, as these objections are in theory, in practice they lose all force, as will be admitted if the invincible strength be remembered of ideas transformed into dogmas. The dogma of the sovereignty of crowds is as little defensible, from the philosophical point of view, as the religious dogmas of the Middle Ages, but it enjoys at present the same absolute power they formerly enjoyed. It is as unattackable in consequence as in the past were our religious ideas. Imagine a modern freethinker miraculously transported into the midst of the Middle Ages. Do you suppose that, after having ascertained the sovereign power of the religious ideas that were then in force, he would have been tempted to attack them? Having fallen into the hands of a judge disposed to send him to the stake, under the imputation of having concluded a pact with the devil, or of having been present at the witches sabbath, would it have occurred to him to call in question the existence of the devil or of the sabbath? It were as wise to oppose cyclones with discussion as the beliefs of crowds. The dogma of universal suffrage possesses to-day the power the Christian dogmas formerly possessed. Orators and writers allude to it with a respect and adulation that never fell to the share of Louis XIV. In consequence the same position must be taken up with regard to it as with regard to all religious dogmas. Time alone can act upon them.

Besides, it would be the more useless to attempt to undermine this dogma, inasmuch as it has an appearance of reasonableness in its favour. "In an era of equality," Tocqueville justly remarks, "men have no faith in each other on account of their being all alike; yet this same similitude gives them an almost limitless confidence in the judgment of the public, the reason being that it does not appear probable that, all men being equally enlightened, truth and numerical superiority should not go hand in hand."

Must it be believed that with a restricted suffrage--a suffrage restricted to those intellectually capable if it be desired--an improvement would be effected in the votes of crowds? I cannot admit for a moment that this would be the case, and that for the reasons I have already given touching the mental inferiority of all collectivities, whatever their composition. In a crowd men always tend to the same level, and, on general questions, a vote, recorded by forty academicians is no better than that of forty water-carriers. I do not in the least believe that any of the votes for which universal suffrage is blamed--the re-establishment of the Empire, for instance-- would have fallen out differently had the voters been exclusively recruited among learned and liberally educated men. It does not follow because an individual knows Greek or mathematics, is an architect, a veterinary surgeon, a doctor, or a barrister, that he is endowed with a special intelligence of social questions. All our political economists are highly educated, being for the most part professors or academicians, yet is there a single general question--protection, bimetallism, &c.--on which they have succeeded in agreeing? The explanation is that their science is only a very attenuated form of our universal ignorance. With regard to social problems, owing to the number of unknown quantities they offer, men are substantially, equally ignorant.

In consequence, were the electorate solely composed of persons stuffed with sciences their votes would be no better than those emitted at present. They would be guided in the main by their sentiments and by party spirit. We should be spared none of the difficulties we now have to contend with, and we should certainly be subjected to the oppressive tyranny of castes.

Whether the suffrage of crowds be restricted or general, whether it be exercised under a republic or a monarchy, in France, in Belgium, in Greece, in Portugal, or in Spain, it is everywhere identical; and, when all is said and done, it is the expression of the unconscious aspirations and needs of the race. In each country the average opinions of those elected represent the genius of the race, and they will be found not to alter sensibly from one generation to another.

It is seen, then, that we are confronted once more by the fundamental notion of race, which we have come across so often, and on this other notion, which is the outcome of the first, that institutions and governments play but a small part in the life of a people. Peoples are guided in the main by the genius of their race, that is, by that inherited residue of qualities of which the genius is the sum total. Race and the slavery of our daily necessities are the mysterious master-causes that rule our destiny.

CHAPTER V

PARLIAMENTARY ASSEMBLIES

Parliamentary crowds present most of the characteristics common to heterogeneous crowds that are not anonymous--The simplicity of their opinions--Their suggestibility and its limits--Their indestructible, fixed opinions and their changed opinions--The reason of the predominance of indecision--The role of the leaders--The reason of their prestige--They are the true masters of an assembly whose votes, on that account, are merely those of a small minority--The absolute power they exercise--The elements of their oratorical art--Phrases and images--The psychological necessity the leaders are under of being in a general way of stubborn convictions and narrow-minded--It is impossible for a speaker without prestige to obtain recognition for his arguments-- The exaggeration of the sentiments, whether good or bad, of assemblies-- At certain moments they become automatic--The sittings of the Convention--Cases in which an assembly loses the characteristics of crowds--The influence of specialists when technical questions arise--The advantages and dangers of a parliamentary system in all countries--It is adapted to modern needs; but it involves financial waste and the progressive curtailment of all liberty--Conclusion.

In parliamentary assemblies we have an example of heterogeneous crowds that are not anonymous. Although the mode of election of their members varies from epoch to epoch, and from nation to nation, they present very similar characteristics. In this case the influence of the race makes itself felt to weaken or exaggerate the characteristics common to crowds, but not to prevent their manifestation. The parliamentary assemblies of the most widely different countries, of Greece, Italy, Portugal, Spain, France, and America present great analogies in their debates and votes, and leave the respective governments face to face with identical difficulties.

Moreover, the parliamentary system represents the ideal of all modern civilised peoples. The system is the expression of the idea, psychologically erroneous, but generally admitted, that a large gathering of men is much more capable than a small number of coming to a wise and independent decision on a given subject.

The general characteristics of crowds are to be met with in parliamentary assemblies: intellectual simplicity, irritability, suggestibility, the exaggeration of the sentiments and the preponderating influence of a few leaders. In consequence, however, of their special composition parliamentary crowds offer some distinctive features, which we shall point out shortly.

Simplicity in their opinions is one of their most important characteristics. In the case of all parties, and more especially so far as the Latin peoples are concerned, an invariable tendency is met with in crowds of this kind to solve the most complicated social problems by the simplest abstract principles and general laws applicable to all cases. Naturally the principles vary with the party; but owing to the mere fact that the individual members are a part of a crowd, they are always inclined to exaggerate the worth of their principles, and to push them to their extreme consequences. In consequence parliaments are more especially representative of extreme opinions.

The most perfect example of the ingenuous simplification of opinions peculiar to assemblies is offered by the Jacobins of the French Revolution. Dogmatic and logical to a man, and their brains full of vague generalities, they busied themselves with the application of fixed-principles without concerning themselves with events. It has been said of them, with reason, that they went through the Revolution without witnessing it. With the aid of the very simple dogmas that served them as guide, they imagined they could recast society from top to bottom, and cause a highly refined civilisation to return to a very anterior phase of the social evolution. The methods they resorted to to realise their dream wore the same stamp of absolute ingenuousness. They confined themselves, in reality, to destroying what stood in their way. All of them, moreover--Girondists, the Men of the Mountain, the Thermidorians, &c.--were alike animated by the same spirit.

Parliamentary crowds are very open to suggestion; and, as in the case of all crowds, the suggestion comes from leaders possessing prestige; but the suggestibility of parliamentary assemblies has very clearly defined limits, which it is important to point out.

On all questions of local or regional interest every member of an assembly has fixed, unalterable opinions, which no amount of argument can shake. The talent of a Demosthenes would be powerless to change the vote of a Deputy on such questions as protection or the privilege of distilling alcohol, questions in which the interests of influential electors are involved. The suggestion emanating from these electors and undergone before the time to vote arrives, sufficiently outweighs suggestions from any other source to annul them and to maintain an absolute fixity of opinion.[27]

[27] The following reflection of an English parliamentarian of long experience doubtless applies to these opinions, fixed beforehand, and rendered unalterable by electioneering necessities: "During the fifty years that I have sat at Westminster, I have listened to thousands of speeches; but few of them have changed my opinion, not one of them has changed my vote."

On general questions--the overthrow of a Cabinet, the imposition of a tax, &c.--there is no longer any fixity of opinion, and the suggestions of leaders can exert an influence, though not in quite the same way as in an ordinary crowd. Every party has its leaders, who possess occasionally an equal influence. The result is that the Deputy finds himself placed between two contrary suggestions, and is inevitably made to hesitate. This explains how it is that he is often seen to vote in contrary fashion in an interval of a quarter of an hour or to add to a law an article which nullifies it; for instance, to withdraw from employers of labour the right of choosing and dismissing their workmen, and then to very nearly annul this measure by an amendment.

It is for the same reason that every Chamber that is returned has some very stable opinions, and other opinions that are very shifting. On the whole, the general questions being the more numerous, indecision is predominant in the Chamber--the indecision which results from the ever- present fear of the elector, the suggestion received from whom is always latent, and tends to counterbalance the influence of the leaders.

Still, it is the leaders who are definitely the masters in those numerous discussions, with regard to the subject-matter of which the members of an assembly are without strong preconceived opinions.

The necessity for these leaders is evident, since, under the name of heads of groups, they are met with in the assemblies of every country. They are the real rulers of an assembly. Men forming a crowd cannot do without a master, whence it results that the votes of an assembly only represent, as a rule, the opinions of a small minority.

The influence of the leaders is due in very small measure to the arguments they employ, but in a large degree to their prestige. The best proof of this is that, should they by any circumstance lose their prestige, their influence disappears.

The prestige of these political leaders is individual, and independent of name or celebrity: a fact of which M. Jules Simon gives us some very curious examples in his remarks on the prominent men of the Assembly of 1848, of which he was a member:--

"Two months before he was all-powerful, Louis Napoleon was entirely without the least importance.

"Victor Hugo mounted the tribune. He failed to achieve success. He was listened to as Felix Pyat was listened to, but he did not obtain as much applause. `I don't like his ideas,' Vaulabelle said to me, speaking of Felix Pyat,' but he is one of the greatest writers and the greatest orator of France.' Edgar Quinet, in spite of his exceptional and powerful intelligence, was held in no esteem whatever. He had been popular for awhile before the opening of the Assembly; in the Assembly he had no popularity.

"The splendour of genius makes itself less felt in political assemblies than anywhere else. They only give heed to eloquence appropriate to the time and place and to party services, not to services rendered the country. For homage to be rendered Lamartine in 1848 and Thiers in 1871, the stimulant was needed of urgent, inexorable interest. As soon as the danger was passed the parliamentary world forgot in the same instant its gratitude and its fright."

I have quoted the preceding passage for the sake of the facts it contains, not of the explanations it offers, their psychology being somewhat poor. A crowd would at once lose its character of a crowd were it to credit its leaders with their services, whether of a party nature or rendered their country. The crowd that obeys a leader is under the influence of his prestige, and its submission is not dictated by any sentiment of interest or gratitude.

In consequence the leader endowed with sufficient prestige wields almost absolute power. The immense influence exerted during a long series of years, thanks to his prestige, by a celebrated Deputy,[28] beaten at the last general election in consequence of certain financial events, is well known. He had only to give the signal and Cabinets were overthrown. A writer has clearly indicated the scope of his action in the following lines:--

[28] M. Clemenceau.--Note of the Translator.

"It is due, in the main, to M. X---- that we paid three times as dearly as we should have done for Tonkin, that we remained so long on a precarious footing in Madagascar, that we were defrauded of an empire in the region of the Lower Niger, and that we have lost the preponderating situation we used to occupy in Egypt. The theories of M. X---- have cost us more territories than the disasters of Napoleon I."

We must not harbour too bitter a grudge against the leader in question. It is plain that he has cost us very dear; but a great part of his influence was due to the fact that he followed public opinion, which, in colonial matters, was far from being at the time what it has since become. A leader is seldom in advance of public opinion; almost always all he does is to follow it and to espouse all its errors.

The means of persuasion of the leaders we are dealing with, apart from their prestige, consist in the factors we have already enumerated several times. To make a skilful use of these resources a leader must have arrived at a comprehension, at least in an unconscious manner, of the psychology of crowds, and must know how to address them. He should be aware, in particular, of the fascinating influence of words, phrases, and images. He should possess a special description of eloquence, composed of energetic affirmations--unburdened with proofs-- and impressive images, accompanied by very summary arguments. This is a kind of eloquence that is met with in all assemblies, the English Parliament included, the most serious though it is of all.

"Debates in the House of Commons," says the English philosopher Maine, "may be constantly read in which the entire discussion is confined to an exchange of rather weak generalities and rather violent personalities. General formulas of this description exercise a prodigious influence on the imagination of a pure democracy. It will always be easy to make a crowd accept general assertions, presented in striking terms, although they have never been verified, and are perhaps not susceptible of verification."

Too much importance cannot be attached to the "striking terms" alluded to in the above quotation. We have already insisted, on several occasions, on the special power of words and formulas. They must be chosen in such a way as to evoke very vivid images. The following phrase, taken from a speech by one of the leaders of our assemblies, affords an excellent example:--

"When the same vessel shall bear away to the fever-haunted lands of our penitentiary settlements the politician of shady reputation and the anarchist guilty of murder, the pair will be able to converse together, and they will appear to each other as the two complementary aspects of one and the same state of society."

The image thus evoked is very vivid, and all the adversaries of the speaker felt themselves threatened by it. They conjured up a double vision of the fever-haunted country and the vessel that may carry them away; for is it not possible that they are included in the somewhat ill-defined category of the politicians menaced? They experienced the lurking fear that the men of the Convention must have felt whom the vague speeches of Robespierre threatened with the guillotine, and who, under the influence of this fear, invariably yielded to him.

It is all to the interest of the leaders to indulge in the most improbable exaggerations. The speaker of whom I have just cited a sentence was able to affirm, without arousing violent protestations, that bankers and priests had subsidised the throwers of bombs, and that the directors of the great financial companies deserve the same punishment as anarchists. Affirmations of this kind are always effective with crowds. The affirmation is never too violent, the declamation never too threatening. Nothing intimidates the audience more than this sort of eloquence. Those present are afraid that if they protest they will be put down as traitors or accomplices.

As I have said, this peculiar style of eloquence has ever been of sovereign effect in all assemblies. In times of crisis its power is still further accentuated. The speeches of the great orators of the assemblies of the French Revolution are very interesting reading from this point of view. At every instant they thought themselves obliged to pause in order to denounce crime and exalt virtue, after which they would burst forth into imprecations against tyrants, and swear to live free men or perish. Those present rose to their feet, applauded furiously, and then, calmed, took their seats again.

On occasion, the leader may be intelligent and highly educated, but the possession of these qualities does him, as a rule, more harm than good. By showing how complex things are, by allowing of explanation and promoting comprehension, intelligence always renders its owner indulgent, and blunts, in a large measure, that intensity and violence of conviction needful for apostles. The great leaders of crowds of all ages, and those of the Revolution in particular, have been of lamentably narrow intellect; while it is precisely those whose intelligence has been the most restricted who have exercised the greatest influence.

The speeches of the most celebrated of them, of Robespierre, frequently astound one by their incoherence: by merely reading them no plausible explanation is to be found of the great part played by the powerful dictator:--

"The commonplaces and redundancies of pedagogic eloquence and Latin culture at the service of a mind childish rather than undistinguished, and limited in its notions of attack and defence to the defiant attitude of schoolboys. Not an idea, not a happy turn of phrase, or a telling hit: a storm of declamation that leaves us bored. After a dose of this unexhilarating reading one is attempted to exclaim `Oh!' with the amiable Camille Desmoulins."

It is terrible at times to think of the power that strong conviction combined with extreme narrowness of mind gives a man possessing prestige. It is none the less necessary that these conditions should be satisfied for a man to ignore obstacles and display strength of will in a high measure. Crowds instinctively recognise in men of energy and conviction the masters they are always in need of.

In a parliamentary assembly the success of a speech depends almost solely on the prestige possessed by the speaker, and not at all on the arguments he brings forward. The best proof of this is that when for one cause or another a speaker loses his prestige, he loses simultaneously all his influence, that is, his power of influencing votes at will.

When an unknown speaker comes forward with a speech containing good arguments, but only arguments, the chances are that he will only obtain a hearing. A Deputy who is a psychologist of insight, M. Desaubes, has recently traced in the following lines the portrait of the Deputy who lacks prestige:--

"When he takes his place in the tribune he draws a document from his portfolio, spreads it out methodically before him, and makes a start with assurance.

"He flatters himself that he will implant in the minds of his audience the conviction by which he is himself animated. He has weighed and reweighed his arguments; he is well primed with figures and proofs; he is certain he will convince his hearers. In the face of the evidence he is to adduce all resistance would be futile. He begins, confident in the justice of his cause, and relying upon the attention of his colleagues, whose only anxiety, of course, is to subscribe to the truth.

"He speaks, and is at once surprised at the restlessness of the House, and a little annoyed by the noise that is being made.

"How is it silence is not kept? Why this general inattention? What are those Deputies thinking about who are engaged in conversation? What urgent motive has induced this or that Deputy to quit his seat?

"An expression of uneasiness crosses his face; he frowns and stops. Encouraged by the President, he begins again, raising his voice. He is only listened to all the less. He lends emphasis to his words, and gesticulates: the noise around him increases. He can no longer hear himself, and again stops; finally, afraid that his silence may provoke the dreaded cry, `The Closure!' he starts off again. The clamour becomes unbearable."

When parliamentary assemblies reach a certain pitch of excitement they become identical with ordinary heterogeneous crowds, and their sentiments in consequence present the peculiarity of being always extreme. They will be seen to commit acts of the greatest heroism or the worst excesses. The individual is no longer himself, and so entirely is this the case that he will vote measures most adverse to his personal interests.

The history of the French Revolution shows to what an extent assemblies are capable of losing their self-consciousness, and of obeying suggestions most contrary to their interests. It was an enormous sacrifice for the nobility to renounce its privileges, yet it did so without hesitation on a famous night during the sittings of the Constituant Assembly. By renouncing their inviolability the men of the Convention placed themselves under a perpetual menace of death and yet they took this step, and were not afraid to decimate their own ranks, though perfectly aware that the scaffold to which they were sending their colleagues to-day might be their own fate to-morrow. The truth is they had attained to that completely automatic state which I have described elsewhere, and no consideration would hinder them from yielding to the suggestions by which they were hypnotised. The following passage from the memoirs of one of them, Billaud-Varennes, is absolutely typical on this score: "The decisions with which we have been so reproached," he says, "WERE NOT DESIRED BY US TWO DAYS, A SINGLE DAY BEFORE THEY WERE TAKEN: IT WAS THE CRISIS AND NOTHING ELSE THAT GAVE RISE TO THEM." Nothing can be more accurate.

The same phenomena of unconsciousness were to be witnessed during all the stormy sittings of the Convention.

"They approved and decreed measures," says Taine, "which they held in horror--measures which were not only stupid and foolish, but measures that were crimes--the murder of innocent men, the murder of their friends. The Left, supported by the Right, unanimously and amid loud applause, sent to the scaffold Danton, its natural chief, and the great promoter and leader of the Revolution. Unanimously and amid the greatest applause the Right, supported by the Left, votes the worst decrees of the revolutionary government. Unanimously and amid cries of admiration and enthusiasm, amid demonstrations of passionate sympathy for Collot d'Herbois, Couthon, and Robespierre, the Convention by spontaneous and repeated re-elections keeps in office the homicidal government which the Plain detests because it is homicidal, and the Mountain detests because it is decimated by it. The Plain and the Mountain, the majority and the minority, finish by consenting to help on their own suicide. The

22 Prairial the entire Convention offered itself to the executioner; the 8 Thermidor, during the first quarter of an hour that followed Robespierre's speech, it did the same thing again."

This picture may appear sombre. Yet it is accurate. Parliamentary assemblies, sufficiently excited and hypnotised, offer the same characteristics. They become an unstable flock, obedient to every impulsion. The following description of the Assembly of 1848 is due to M. Spuller, a parliamentarian whose faith in democracy is above suspicion. I reproduce it from the Revue litteraire, and it is thoroughly typical. It offers an example of all the exaggerated sentiments which I have described as characteristic of crowds, and of that excessive changeableness which permits of assemblies passing, from moment to moment, from one set of sentiments to another entirely opposite.

"The Republican party was brought to its perdition by its divisions, its jealousies, its suspicions, and, in turn, its blind confidence and its limitless hopes. Its ingenuousness and candour were only equalled by its universal mistrust. An absence of all sense of legality, of all comprehension of discipline, together with boundless terrors and illusions; the peasant and the child are on a level in these respects. Their calm is as great as their impatience; their ferocity is equal to their docility. This condition is the natural consequence of a temperament that is not formed and of the lack of education. Nothing astonishes such persons, and everything disconcerts them. Trembling with fear or brave to the point of heroism, they would go through fire and water or fly from a shadow.

"They are ignorant of cause and effect and of the connecting links between events. They are as promptly discouraged as they are exalted, they are subject to every description of panic, they are always either too highly strung or too downcast, but never in the mood or the measure the situation would require. More fluid than water they reflect every line and assume every shape. What sort of a foundation for a government can they be expected to supply?"

Fortunately all the characteristics just described as to be met with in parliamentary assemblies are in no wise constantly displayed. Such assemblies only constitute crowds at certain moments. The individuals composing them retain their individuality in a great number of cases, which explains how it is that an assembly is able to turn out excellent technical laws. It is true that the author of these laws is a specialist who has prepared them in the quiet of his study, and that in reality the law voted is the work of an individual and not of an assembly. These laws are naturally the best. They are only liable to have disastrous results when a series of amendments has converted them into the outcome of a collective effort. The work of a crowd is always inferior, whatever its nature, to that of an isolated individual. It is specialists who safeguard assemblies from passing ill-advised or unworkable measures. The specialist in this case is a temporary leader of crowds. The Assembly is without influence on him, but he has influence over the Assembly.

In spite of all the difficulties attending their working, parliamentary assemblies are the best form of government mankind has discovered as yet, and more especially the best means it has found to escape the yoke of personal tyrannies. They constitute assuredly the ideal government at any rate for philosophers, thinkers, writers, artists, and learned men--in a word, for all those who form the cream of a civilisation.

Moreover, in reality they only present two serious dangers, one being inevitable financial waste, and the other the progressive restriction of the liberty of the individual.

The first of these dangers is the necessary consequence of the exigencies and want of foresight of electoral crowds. Should a member of an assembly propose a measure giving apparent satisfaction to democratic ideas, should he bring in a Bill, for instance, to assure old-age pensions to all workers, and to increase the wages of any class of State employes, the other Deputies, victims of suggestion in their dread of their electors, will not venture to seem to disregard the interests of the latter by rejecting the proposed measure, although well aware they are imposing a fresh strain on the Budget and necessitating the creation of new taxes. It is impossible for them to hesitate to give their votes. The consequences of the increase of expenditure are remote and will not entail disagreeable consequences for them personally, while the consequences of a negative vote might clearly come to light when they next present themselves for re-election.

In addition to this first cause of an exaggerated expenditure there is another not less imperative--the necessity of voting all grants for local purposes. A Deputy is unable to oppose grants of this kind because they represent once more the exigencies of the electors, and because each individual Deputy can only obtain what he requires for his own constituency on the condition of acceding to similar demands on the part of his colleagues.[29]

[29] In its issue of April 6, 1895, the Economiste published a curious review of the figures that may be reached by expenditure caused solely by electoral considerations, and notably of the outlay on railways. To put Langayes (a town of 3,000 inhabitants, situated on a mountain) in communication with Puy, a railway is voted that will cost 15 millions of francs. Seven millions are to be spent to put Beaumont (3,500 inhabitants) in communication with Castel-Sarrazin; 7 millions to put Oust (a village of 523 inhabitants) in communication with Seix (1,200 inhabitants); 6 millions to put Prade in communication with the hamlet of Olette (747 inhabitants), &c. In 1895 alone 90 millions of francs were voted for railways of only local utility. There is other no less important expenditure necessitated also by electioneering considerations. The law instituting workingmen's pensions will soon involve a minimum annual outlay of 165 millions, according to the Minister of Finance, and of 800 millions according to the academician M. Leroy-Beaulieu. It is evident that the continued growth of expenditure of this kind must end in bankruptcy. Many European countries--Portugal, Greece, Spain, Turkey--have reached this stage, and others, such as Italy, will soon be reduced to the same extremity. Still too much alarm need not be felt at this state of things, since the public has successively consented to put up with the reduction of four-fifths in the payment of their coupons by these different countries. Bankruptcy under these ingenious conditions allows the equilibrium of Budgets difficult to balance to be instantly restored. Moreover, wars, socialism, and economic conflicts hold in store for us a profusion of other catastrophes in the period of universal disintegration we are traversing, and it is necessary to be resigned to living from hand to mouth without too much concern for a future we cannot control.

The second of the dangers referred to above--the inevitable restrictions on liberty consummated by parliamentary assemblies--is apparently less obvious, but is, nevertheless, very real. It is the result of the innumerable laws--having always a restrictive action--which parliaments consider themselves obliged to vote and to whose consequences, owing to their shortsightedness, they are in a great measure blind.

The danger must indeed be most inevitable, since even England itself, which assuredly offers the most popular type of the parliamentary regime, the type in which the representative is most independent of his elector, has been unable to escape it. Herbert Spencer has shown, in a work already old, that the increase of apparent liberty must needs be followed by the decrease of real liberty. Returning to this contention in his recent book, "The Individual versus the State," he thus expresses himself with regard to the English Parliament:--

"Legislation since this period has followed the course, I pointed out. Rapidly multiplying dictatorial measures have continually tended to restrict individual liberties, and this in two ways. Regulations have been established every year in greater number, imposing a constraint on the citizen in matters in which his acts were formerly completely free, and forcing him to accomplish acts which he was formerly at liberty to accomplish or not to accomplish at will. At the same time heavier and heavier public, and especially local, burdens have still further restricted his liberty by diminishing the portion of his profits he can spend as he chooses, and by augmenting the portion which is taken from him to be spent according to the good pleasure of the public authorities."

This progressive restriction of liberties shows itself in every country in a special shape which Herbert Spencer has not pointed out; it is that the passing of these innumerable series of legislative measures, all of them in a general way of a restrictive order, conduces necessarily to augment the number, the power, and the influence of the functionaries charged with their application. These functionaries tend in this way to become the veritable masters of civilised countries. Their power is all the greater owing to the fact that, amidst the incessant transfer of authority, the administrative caste is alone in being untouched by these changes, is alone in possessing irresponsibility, impersonality, and perpetuity. There is no more oppressive despotism than that which presents itself under this triple form.

This incessant creation of restrictive laws and regulations, surrounding the pettiest actions of existence with the most complicated formalities, inevitably has for its result the confining within narrower and narrower limits of the sphere in which the citizen may move freely. Victims of the delusion that equality and liberty are the better assured by the multiplication of laws, nations daily consent to put up with trammels increasingly burdensome. They do not accept this legislation with impunity. Accustomed to put up with every yoke, they soon end by desiring servitude, and lose all spontaneousness and energy. They are then no more than vain shadows, passive, unresisting and powerless automata.

Arrived at this point, the individual is bound to seek outside himself the forces he no longer finds within him. The functions of governments necessarily increase in proportion as the indifference and helplessness of the citizens grow. They it is who must necessarily exhibit the initiative, enterprising, and guiding spirit in which private persons are lacking. It falls on them to undertake everything, direct everything, and take everything under their protection. The State becomes an all-powerful god. Still experience shows that the power of such gods was never either very durable or very strong.

This progressive restriction of all liberties in the case of certain peoples, in spite of an outward license that gives them the illusion that these liberties are still in their possession, seems at least as much a consequence of their old age as of any particular system. It constitutes one of the precursory symptoms of that decadent phase which up to now no civilisation has escaped.

Judging by the lessons of the past, and by the symptoms that strike the attention on every side, several of our modern civilisations have reached that phase of extreme old age which precedes decadence. It seems inevitable that all peoples should pass through identical phases of existence, since history is so often seen to repeat its course.

It is easy to note briefly these common phases of the evolution of civilisations, and I shall terminate this work with a summary of them. This rapid sketch will perhaps throw some gleams of light on the causes of the power at present wielded by crowds.

If we examine in their main lines the genesis of the greatness and of the fall of the civilisations that preceded our own, what do we see?

At the dawn of civilisation a swarm of men of various origin, brought together by the chances of migrations, invasions, and conquests. Of different blood, and of equally different languages and beliefs, the only common bond of union between these men is the half-recognised law of a chief. The psychological characteristics of crowds are present in an eminent degree in these confused agglomerations. They have the transient cohesion of crowds, their heroism, their weaknesses, their impulsiveness, and their violence. Nothing is stable in connection with them. They are barbarians.

At length time accomplishes its work. The identity of surroundings, the repeated intermingling of races, the necessities of life in common exert their influence. The assemblage of dissimilar units begins to blend into a whole, to form a race; that is, an aggregate possessing common characteristics and sentiments to which heredity will give greater and greater fixity. The crowd has become a people, and this people is able to emerge from its barbarous state. However, it will only entirely emerge therefrom when, after long efforts, struggles necessarily repeated, and innumerable recommencements, it shall have acquired an ideal. The nature of this ideal is of slight importance; whether it be the cult of Rome, the might of Athens, or the triumph of Allah, it will suffice to endow all the individuals of the race that is forming with perfect unity of sentiment and thought.

At this stage a new civilisation, with its institutions, its beliefs, and its arts, may be born. In pursuit of its ideal, the race will acquire in succession the qualities necessary to give it splendour, vigour, and grandeur. At times no doubt it will still be a crowd, but henceforth, beneath the mobile and changing characteristics of crowds, is found a solid substratum, the genius of the race which confines within narrow limits the transformations of a nation and overrules the play of chance.

After having exerted its creative action, time begins that work of destruction from which neither gods nor men escape. Having reached a certain level of strength and complexity a civilisation ceases to grow, and having ceased to grow it is condemned to a speedy decline. The hour of its old age has struck.

This inevitable hour is always marked by the weakening of the ideal that was the mainstay of the race. In proportion as this ideal pales all the religious, political, and social structures inspired by it begin to be shaken.

With the progressive perishing of its ideal the race loses more and more the qualities that lent it its cohesion, its unity, and its strength. The personality and intelligence of the individual may increase, but at the same time this collective egoism of the race is replaced by an excessive development of the egoism of the individual, accompanied by a weakening of character and a lessening of the capacity for action. What constituted a people, a unity, a whole, becomes in the end an agglomeration of individualities lacking cohesion, and artificially held together for a time by its traditions and institutions. It is at this stage that men, divided by their interests and aspirations, and incapable any longer of self-government, require directing in their pettiest acts, and that the State exerts an absorbing influence.

With the definite loss of its old ideal the genius of the race entirely disappears; it is a mere swarm of isolated individuals and returns to its original state--that of a crowd. Without consistency and without a future, it has all the transitory characteristics of crowds. Its civilisation is now without stability, and at the mercy of every chance. The populace is sovereign, and the tide of barbarism mounts. The civilisation may still seem brilliant because it possesses an outward front, the work of a long past, but it is in reality an edifice crumbling to ruin, which nothing supports, and destined to fall in at the first storm.

To pass in pursuit of an ideal from the barbarous to the civilised state, and then, when this ideal has lost its virtue, to decline and die, such is the cycle of the life of a people.

The End