Proceeding further, we find crowds still heterogeneous, but not so anonymous--juries, for example, and assemblies. These small crowds experience a new sentiment, unknown to anonymous crowds, that of responsibility which may at times give to their actions a different orientation. Then the parliamentary crowds are to be distinguished from the others because, as Tarde observes with his habitual penetration, they are double crowds: they represent a majority in conflict with one or more minorities, which safeguards them in most cases from unanimity, the most menacing danger which faces crowds. We come now to homogeneous crowds, of which the first type is the sect. Here are found again individuals differing in birth, in education, in profession, in social status, but united and, indeed, voluntarily cemented by an extremely strong bond, a common faith and ideal. Faith, religious, scientific, or political, rapidly creates a communion of sentiments capable of giving to those who possess it a high degree of homogeneity and power. History records the deeds of the barbarians under the influence of Christianity, and the Arabs transformed into a sect by Mahomet. Because of their sectarian organization, a prediction may be made of what the future holds in store for the socialists. The sect is a crowd, picked out and permanent; the crowd is a transitory sect which has not chosen its members. The sect is a chronic kind of crowd; the crowd is an acute kind of sect. The crowd is composed of a multitude of grains of sand without cohesion; the sect is a block of marble which resists every effort. When a sentiment or an idea, having in itself a reason for existence, slips into the crowd, its members soon crystallize and form a sect. The sect is then the first crystallization of every doctrine. From the confused and amorphous state in which it manifests itself to the crowd, every idea is predestined to define itself in the more specific form of the sect, to become later a party, a school, or a church--scientific, political, or religious. Any faith, whether it be Islamism, Buddhism, Christianity, patriotism, socialism, anarchy, cannot but pass through this sectarian phase. It is the first step, the point where the human group in leaving the twilight zone of the anonymous and mobile crowd raises itself to a definition and to an integration which then may lead up to the highest and most perfect human group, the nation.