University of Virginia Library

§ 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.