The social idealism of revolutionary crowds is very significant for our view of the crowd-mind. There are certain forms of revolutionary belief which are repeated again and again with such uniformity that it would seem the unconscious of the race changes very little from age to age. The wish-fancy which motivates revolutionary activity always appears to consciousness as the dream of an ideal society, a world set free; the reign of brotherly love, peace, and justice. The folly and wickedness of man is to cease. There will be no more incentive for men to do evil. The lion and the lamb shall lie down together. Old extortions and tyrannies are to be left behind. There is to be a new beginning, poverty is to be abolished, God's will is to be done in earth, or men are at last to live according to reason, and the inalienable rights of all are to be secured; or the co-operative commonwealth is to be established, with no more profit-seeking and each working gladly for the good of all. In other words, the mind of revolutionary crowds is essentially _eschatological_, or Messianic. The crowd always imagines its own social dominance is a millennium. And this trait is common to revolutionary crowds in all historical periods. We have here the psychological explanation of the Messianic faith which is set forth with tremendous vividness in Biblical literature. The revolutionary import of the social teaching of both the Hebrew and Christian religions is so plain that I do not see how any honest and well-informed person can even attempt to deny it. The telling effectiveness with which this element in religious teaching may be used by clever radicals to convict the apologists of the present social order by the words out of their own mouths is evident in much of the socialist propaganda to-day. The tendency of the will to revolt, to express itself in accepted religious symbols, is a thing to be expected if the unconscious plays the important part in crowd-behavior that we have contended that it does. The eighth-century Hebrew prophet mingles his denunciations of those who join house to house and field to field, who turn aside the way of the meek, and sit in Samaria in the corner of a couch and on the silken cushions of a bed, who have turned justice to wormwood and cast down righteousness to the earth, etc., etc.,--reserving his choicest woes of course for the foreign oppressors of "my people"--with promises of "the day of the Lord" with all that such a day implies, not only of triumph of the oppressed over their enemies, but of universal happiness. Similarly the same complex of ideas appears in the writings which deal with the Hebrew "Captivity" in the sixth century B.C., with the revolt of the Maccabeans, and again in the impotent hatred against the Romans about the time of the origin of Christianity.