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It is crowds that have furnished the torrents of blood requisite for the triumph of every belief.
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.
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 telegraphic announcement of an insignificant reverse at Langson provoked a fresh explosion which brought about the instantaneous overthrow of the government.
§2. THE SUGGESTIBILITY AND CREDULITY OF CROWDS
crowd, as a rule, is in a state of expectant attention, which renders suggestion easy. The first suggestion formulated which arises implants itself immediately by a process of contagion in the brains of all assembled, and the identical bent of the sentiments of the crowd is immediately an accomplished fact.
which has entered the brain tends to transform itself into an act. Whether the act is that of setting fire to a palace, or involves self-sacrifice, a crowd lends itself to it with equal facility.
a crowd perpetually hovering on the borderland of unconsciousness, readily yielding to all suggestions, having all the violence of feeling peculiar to beings who cannot appeal to the influence of reason, deprived of all critical faculty, cannot be otherwise than excessively credulous. The improbable does not exist for a crowd, and it is necessary to bear this circumstance well in mind to understand the facility with which are created and propagated the most improbable legends and stories. [3]
The simplest event that comes under the observation of a crowd is soon totally transformed. A crowd thinks in images, and the image itself immediately calls up a series of other images, having no logical connection with the first. We can easily conceive this state by thinking of the fantastic succession of ideas to which we are sometimes led by calling up in our minds any fact. Our reason shows us the incoherence there is in these images, but a crowd is almost blind to this truth, and confuses with the real event what the deforming action of its imagination has superimposed thereon. A crowd
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The first perversion of the truth effected by one of the individuals of the gathering is the starting-point of the contagious suggestion. Before St. George appeared on the walls of Jerusalem to all the Crusaders he was certainly perceived in the first instance by one of those present. By dint of suggestion and contagion the miracle signalised by a single person was immediately accepted by all.
From the moment that they form part of a crowd the learned man and the ignoramus are equally incapable of observation.
by a process of contagion,
As soon as a few individuals are gathered together they constitute a crowd, and, though they should be distinguished men of learning, they assume all the characteristics of crowds with regard to matters outside their speciality. The faculty of observation and the critical spirit possessed by each of them individually at once disappears.
when this power is seen in action on minds of a superior order and previously invited to be suspicious, it is understandable how easy it is to deceive ordinary crowds.
What the observer then sees is no longer the object itself, but the image evoked in his mind.
To return to the faculty of observation possessed by crowds, our conclusion is that their collective observations are as erroneous as possible, and that most often they merely represent the illusion of an individual who, by a process of contagion, has suggestioned his fellows.
The events with regard to which there exists the most doubt are certainly those which have been observed by the greatest number of persons. To say that a fact has been simultaneously verified by thousands of witnesses is to say, as a rule, that the real fact is very different from the accepted account of it.
works of history must be considered as works of pure imagination. They are fanciful accounts of ill-observed facts, accompanied by explanations the result of reflection.
Are we in possession of a single word of truth concerning the lives of the great men who have played preponderating parts in the history of humanity—men such as Hercules, Buddha, or Mahomet? In all probability we are not. In point of fact, moreover, their real lives are of slight importance to us. Our interest is to know what our great men were as they are presented by popular legend. It is legendary heroes, and not for a moment real heroes, who have impressed the minds of crowds.
There is a great gulf fixed between the sanguinary Jehovah of the Old Testament and the God of Love of Sainte Therese, and the Buddha worshipped in China has no traits in common with that venerated in India.
