“Even an honest, critical understanding of the demands of the opposing crowd is discouraged, possibly because it is rightly felt that the critical habit of mind is as destructive of one crowd-complex as the other, and the old crowd prefers to remain intact and die in the last ditch rather than risk dissolution, even with the promise of averting a revolution. Hence the Romans were willing to believe that the Christians worshiped the head of an ass. The medieval Catholics, even at Leo’s court, failed to grasp the meaning of the outbreak in North Germany. Thousands saw in the reformation only the alleged fact that the monk Luther wanted to marry a wife....”[14] The main satisfaction, Mr. Martin thinks, which the individual derives from his group association is the satisfaction of his vanity through the creation of an enlarged self-importance. The Freudian theories upon which Mr. Martin relies very largely for his argument lead to the conclusion that what Mr. Henry Watterson has said of the suppression of news applies equally to the suppression of individual desire. Neither will suppress. With the normal person, the result of this social suppression is to produce an individual who conforms with sufficient closeness to the standards of his group to enable him to remain comfortably within it. The tendency, however, of the instincts and desires which are thus ruled out of conduct is somehow or other, when the conditions are favorable, to seek some avenue of release and satisfaction. To the individual most of these avenues of release are closed. He cannot, for example, indulge his instinct of pugnacity without running foul of the law. The only release which the individual can have is one which commands, however briefly, the approval of his fellows. That is why Mr. Martin calls crowd psychology and crowd activity “the result of forces hidden in a personal and unconscious psyche of the members of the crowd, forces which are merely released by social gatherings of a certain sort.” The crowd enables the individual to express himself according to his desire and without restraint. He says further, “Every crowd ‘boosts for’ itself, gives itself airs, speaks with oracular finality, regards itself as morally superior, and will, so far as it has the power, lord it over every one. Notice how each group and section in society, so far as it permits itself to think as crowd, claims to be ‘the people.’”