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would be sometimes accessible to the voice of reason。 Now；
observation proves； from the time of the Revolution to our own
days； that the Jacobin is never influenced by reasoning； however
just； and it is precisely here that his strength resides。
And why is he not accessible to reason？ Simply because his
vision of things； always extremely limited； does not permit of
his resisting the powerful and passionate impulses which guide
him。
These two elements； feeble reason and strong passions； would not
of themselves constitute the Jacobin mind。 There is another。
Passion supports convictions； but hardly ever creates them。 Now；
the true Jacobin has forcible convictions。 What is to sustain
them？ Here the mystic elements whose action we have already
studied come into play。 The Jacobin is a mystic who has
replaced the old divinities by new gods。 Imbued with the power
of words and formulae； he attributes to these a mysterious
power。 To serve these exigent divinities he does not shrink from
the most violent measures。 The laws voted by our modern Jacobins
furnish a proof of this fact。
The Jacobin mentality is found especially in narrow and
passionate characters。 It implies； in fact； a narrow and rigid
mind； inaccessible to all criticism and to all considerations but
those of faith。
The mystic and affective elements which dominate the mind of the
Jacobin condemn him to an extreme simplicity。 Grasping only the
superficial relations of things； nothing prevents him from taking
for realities the chimerical images which are born of his
imagination。 The sequence of phenomena and their results escape
him。 He never raises his eyes from his dream。
As we may see； it is not by the development of his logical reason
that the Jacobin exceeds。 He possesses very little logic of this
kind； and therefore he often becomes dangerous。 Where a superior
man would hesitate or halt the Jacobin； who has placed his feeble
reason at the service of his impulses； goes forward with
certainty。
So that although the Jacobin is a great reasoner； this does not
mean that he is in the least guided by reason。 When he imagines
he is being led by reason it is really his passions and his
mysticism that lead him。 Like all those who are convinced and
hemmed in by the walls of faith； he can never escape therefrom。
A true aggressive theologian； he is astonishingly like the
disciples of Calvin described in a previous chapter。 Hypnotised
by their faith； nothing could deter them from their object。 All
those who contradicted their articles of faith were considered
worthy of death。 They too seemed to be powerful reasoners。
Ignorant； like the Jacobins； of the secret forces that led them；
they believed that reason was their sole guide； while in reality
they were the slaves of mysticism and passion。
The truly rationalistic Jacobin would be incomprehensible； and
would merely make reason despair。 The passionate and mystical
Jacobin is； on the contrary； easily intelligible。
With these three elementsa very weak reasoning power； very
strong passions； and an intense mysticismwe have the true
psychological components of the mind of the Jacobin。
CHAPTER III
THE REVOLUTIONARY AND CRIMINAL MENTALITIES
1。 The Revolutionary Mentality。
We have just seen that the mystic elements are one of the
components of the Jacobin mentality。 We shall now see that they
enter into another form of mentality which is also clearly
defined； the revolutionary mentality。
In all ages societies have contained a certain number of restless
spirits； unstable and discontented； ready to rebel against any
established order of affairs。 They are actuated by the mere love
of revolt； and if some magic power could realise all their
desires they would simply revolt again。
This special mentality often results from a faulty adaptation of
the individual to his surroundings； or from an excess of
mysticism； but it may also be merely a question of temperament or
arise from pathological disturbances。
The need of revolt presents very different degrees of intensity；
from simple discontent expressed in words directed against men
and things to the need of destroying them。 Sometimes the
individual turns upon himself the revolutionary frenzy that he
cannot otherwise exercise。 Russia is full of these madmen；
who； not content with committing arson or throwing bombs at
hazard into the crowd； finally mutilate themselves； like the
Skopzis and other analogous sects。
These perpetual rebels are generally highly suggestible beings；
whose mystic mentality is obsessed by fixed ideas。 Despite the
apparent energy indicated by their actions they are really weak
characters； and are incapable of mastering themselves
sufficiently to resist the impulses that rule them。 The mystic
spirit which animates them furnishes pretexts for their violence；
and enables them to regard themselves as great reformers。
In normal times the rebels which every society contains are
restrained by the laws； by their environmentin short； by all
the usual social constraints； and therefore remain undetected。
But as soon as a time of disturbance begins these constraints
grow weaker； and the rebel can give a free reign to his
instincts。 He then becomes the accredited leader of a movement。
The motive of the revolution matters little to him； he will give
his life indifferently for the red flag or the white； or for the
liberation of a country which he has heard vaguely mentioned。
The revolutionary spirit is not always pushed to the extremes
which render it dangerous。 When； instead of deriving from
affective or mystic impulses； it has an intellectual origin； it
may become a source of progress。 It is thanks to those spirits
who are sufficiently independent to be intellectually
revolutionary that a civilisation is able to escape from the yoke
of tradition and habit when this becomes too heavy。 The
sciences； arts； and industries especially have progressed by
the aid of such men。 Galileo； Lavoisier； Darwin； and Pasteur
were such revolutionaries。
Although it is not necessary that a nation should possess any
large number of such spirits； it is very necessary that it should
possess some。 Without them men would still be living in caves。
The revolutionary audacity which results in discoveries implies
very rare faculties。 It necessitates notably an independence of
mind sufficient to escape from the influence of current opinions；
and a judgement that can grasp； under superficial analogies； the
hidden realities。 This form of revolutionary spirit is creative；
while that examined above is destructive。
The revolutionary mentality may； therefore； be compared to
certain physiological states in the life of the individual which
are normally useful； but which； when exaggerated； take a
pathological form which is always hurtful。
2。 The Criminal Mentality。
All the civilised societies inevitably drag behind them a residue
of degenerates； of the unadapted； of persons affected by various
taints。 Vagabonds； beggars； fugitives from justice； thieves；
assassins； and starving creatures that live from day to day； may
constitute the criminal population of the great cities。 In
ordinary times these waste products of civilisation are more or
less restrained by the police。 During revolution nothing
restrains them； and they can easily gratify their instincts to
murder and plunder。 In the dregs of society the revolutionaries
of all times are sure of finding recruits。 Eager only to kill
and to plunder； little matters to them the cause they are
sworn to defend。 If the chances of murder and pillage are better
in the party attacked； they will promptly change their colours。
To these criminals； properly so called； the incurable plague of
all societies； we must add the class of semi…criminals。
Wrongdoers on occasion； they never rebel so long as the fear of
the established order restrains them； but as soon as it weakens
they enrol themselves in the army of revolution。
These two categorieshabitual and occasional criminalsform an
army of disorder which is fit for nothing but the creation of
disorder。 All the revolutionaries； all the founders of religious
or political leagues； have constantly counted on their support。
We have already stated that this population； with its criminal
mentality； exercised a considerable influence during the French
Revolution。 It always figured in the front rank of the riots
which occurred almost daily。 Certain historians have spoken with
respect and emotion of the way in which the sovereign people
enforced its will upon the Convention； invading the hall armed
with pikes； the points of which were sometimes decorated with
newly severed heads。 If we analyse the elements composing the
pretended delegations of the sovereign peopl