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Having indicated in a general way the principal characteristics of crowds, it remains to study these characteristics in detail.
It will be remarked that among the special characteristics of crowds there are several — such as impulsiveness, irritability, incapacity to reason, the absence of judgment and of the critical spirit, the exaggeration of the sentiments, and others besides — which are almost always observed in beings belonging to inferior forms of evolution — in women, savages, and children, for instance.
However, I merely indicate this analogy in passing ; its demonstration is outside the scope of this work.
It would moreover, be useless for persons acquainted with the psychology of primitive beings, and would scarcely carry conviction to those in ignorance of this matter.
I now proceed to the successive consideration of the different characteristics that may be observed in the majority of crowds.
§ I. Impulsiveness, Mobility, and Irritability of Crowds.
When studying the fundamental characteristics of a crowd we stated that it is guided almost exclusively by unconscious motives.
Its acts are far more under the influence of the spinal cord than of the brain.
In this respect a crowd is closely akin to quite primitive beings.
The acts performed may be perfect so far as their execution is concerned, but as they are not directed by the brain, the individual conducts himself according as the exciting causes to which he is submitted may happen to decide.
A crowd is at the mercy of all external exciting causes and reflects their incessant variations.
It is the slave of the impulses which it receives.
The isolated individual may be submitted to the same exciting causes as the man in a crowd, but as his brain shows him the inadvisability of yielding to them, he refrains from yielding.
This truth may be physiologically expressed by saying that the isolated individual possesses the capacity of dominating his reflex actions, while a crowd is devoid of this capacity.
The varying impulses to which crowds obey may be, according to their exciting causes, generous or cruel, heroic or cowardly, but they will always be so imperious that the interest of the individual, even the interest of self-preservation, will not dominate them.
The exciting causes that may act on crowds being so varied, and crowds always obeying them, crowds are in consequence extremely mobile.
This explains how it is that we see them pass in a moment from the most bloodthirsty ferocity to the most extreme generosity and heroism.
A crowd may easily enact the part of an executioner, but not less easily that of a martyr.
It is crowds that have furnished the torrents of blood requisite for the triumph of every belief.
It is not necessary to go back to the heroic ages to see what crowds are capable of in this latter direction.
They are never sparing of their life in an insurrection, and not long since General Boulanger, becoming suddenly popular, might easily have found a hundred thousand men ready to sacrifice their lives for his cause had he demanded it.
Any display of premeditation by crowds is in consequence out of the question.
They may be animated in succession by the most contrary sentiments, but they will always be under the influence of the exciting causes of the moment.
They are like the leaves which a tempest whirls up and scatters in every direction and then allows to fall.
When studying later on certain revolutionary crowds we shall give some examples of the variability of their sentiments.
This mobility of crowds renders them very difficult to govern, especially when a measure of public authority has fallen into their hands.
Did not the necessities of everyday life constitute a sort of invisible regulator of existence, it would scarcely be possible for democracies to last.
Still, though the wishes of crowds are frenzied they are not durable.
Crowds are as incapable of willing as of thinking for any length of time.
A crowd is not merely impulsive and mobile.
Like a savage, it is not prepared to admit that anything can come between its desire and the realisation of its desire.
It is the less capable of understanding such an intervention, in consequence of the feeling of irresistible power given it by its numerical strength.
The notion of impossibility disappears for the individual in a crowd.
An isolated individual knows well enough that alone he cannot set fire to a palace or loot a shop, and should he be tempted to do so, he will easily resist the temptation.
Making part of a crowd, he is conscious of the power given him by number, and it is sufficient to suggest to him ideas of murder or pillage for him to yield immediately to temptation.
An unexpected obstacle will be destroyed with frenzied rage.
Did the human organism allow of the perpetuity of furious passion, it might be said that the normal condition of a crowd balked in its wishes is just such a state of furious passion.
The fundamental characteristics of the race, which constitute the unvarying source from which all our sentiments spring, always exert an influence on the irritability of crowds, their impulsiveness and their mobility, as on all the popular sentiments we shall have to study.
All crowds are doubtless always irritable and impulsive, but with great variations of degree.
For instance, the difference between a Latin and an Anglo-Saxon crowd is striking.
The most recent facts in French history throw a vivid light on this point.
The mere publication, twenty-five years ago, of a telegram, relating an insult supposed to have been offered an ambassador, was sufficient to determine an explosion of fury, whence followed immediately a terrible war.
Some years later the telegjraphic announcement of an insignificant reverse at Lang-son provoked a fresh explosion which brought about the instantaneous overthrow of the government.
At the same moment a much more serious reverse undergone by the English expedition to Khartoum produced only a slight emotion in England, and no ministry was overturned.
Crowds are everywhere distinguished by feminine characteristics, but Latin crowds are the most feminine of all.
Whoever trusts in them may rapidly attain a lofty destiny, but to do so is to be perpetually skirting the brink of a Tarpeian rock, with the certainty of one day being precipitated from it.
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