battles and settlements, they were entirely without importance. The thinker could discuss destiny if he liked; it was enough for these men to be destiny.
Under all the plurality of microcosmic beings, we are perpetually meeting with the formation of inspired mass-units, beings of a higher order, which, whether they develop slowly or come into existence in a moment, contain all the feelings and passions of the individual, enigmatic in their inward character and inaccessible to reasoning — though the connoisseur can see into and reckon upon their reactions well enough. Here too we distinguish the generic animal unities which are sensed, the unities profoundly dependent upon Being and Destiny — like the way of an eagle in the air or the way of the stormers on the breach — from the purely human associations which depend upon the understanding and cohere on the basis of like opinions, like purposes, or like knowledge. Unity of cosmic pulse one has without willing to have it; unity of common ground is acquired at will. One can join or resign from an intellectual association as one pleases, for only one's waking-consciousness is involved. But to a cosmic unity one is committed, and committed with one's entire being. Crowds of this order of unity are seized by storms of enthusiasm or, as readily, of panic. They are noisy and ecstatic at Eleusis or Lourdes, or heroically firm like the Spartans of Thermopylæ and the last Goths in the battle of Vesuvius.[1] They form themselves to the music of chorales, marches, and dances, and are sensitive like human and animal thoroughbreds to the effects of bright colours, decoration, costume, and uniform.
These inspired aggregates are born and die. Intellectual associations are mere sums in the mathematical sense, varying by addition and subtraction, unless and until (as sometimes happens) a mere coincidence of opinion strikes so impressively as to reach the blood and so, suddenly, to create out of the sum a Being. In any political turning-point words may become fates and opinions passions. A chance crowd is herded together in the street and has one consciousness, one sensation, one language — until the short-lived soul flickers out and everyone goes his way again. This happened every day in the Paris of 1789, whenever the cry of "A la lanterne!" fell upon the ear.
These souls have their special psychology,[2] and the knowledge of this psychology is for the public man an essential. A single soul is the mark of every genuine order or class, be it the chivalry and military orders of the Crusades, the Roman Senate or the Jacobin club, polite society under Louis XIV or the Prussian country "Adel," peasantry or guilds, the masses of the big city or the folk of the secluded valley, the peoples and tribes of the migrations or the adherents of Mohammed and generally, of any new-founded religion or sect, the French of the Revolution or the Germans of the Wars of Libera-
- ↑ A.D. 553 (Gibbon, Decline and fall, ch. xliii). — Tr.
- ↑ G. Le Bon's Psychologie des Foules (which has been translated into English under the title The Crowd) is the pioneer work on this subject, and though unduly coloured perhaps by the author's personal prepossessions, still retains its interest and value. — Tr.
