Such an army exhibits the exaltation of emotion common to all psychological crowds. This intensification of emotion enables men to face danger and certain death with enthusiasm, and on other occasions may, even in the armies of undoubtedly courageous and warlike nations, result in panic and a rout. But in all other respects the characteristics of the simple crowd are profoundly modified. The formal continuity of the existence of the army and of its several units secures for it, even though its personnel be changed at a rapid rate, a past and therefore a tradition, a self-consciousness and a self-regarding sentiment, a pride in its past and a tradition of high conduct and achievement; for past failures are discreetly forgotten and only its past successes and glories are kept in memory. The traditional group consciousness and sentiment are fostered by every wise commander, both in the army as a whole and in each separate department and regiment. Is not the superiority in battle of such bodies as the famous Tenth Legion due as much to such self-conscious tradition and sentiment as to the presence of veterans in its ranks? And is not the same true of such regiments as the Black Watch, the Gordons, the Grenadier Guards, and the other famous regiments of the British army? The third of the conditions mentioned above is also very obviously present in the case of an army in the field—namely, interaction with a similar group having different purposes, traditions, and sentiments. And in this case the interaction, being of the nature of direct competition and conflict, is of the kind most favourable to the development of the collective mind. It accentuates the self-consciousness of the whole; that is to say, it defines more clearly in the mind of each individual the whole of which he is a part, his position in, his organic connexion with, and his dependence upon, the whole; with each succeeding stage of the conflict he conceives the whole more clearly, obtains a fuller knowledge of the capacities and weaknesses of the whole and its parts. Each soldier learns, too, something of the character of the opposing army; and, in the light of this knowledge, his conception of his own army becomes better defined and richer in meaning. In short, through interaction with the opposing army, the army as a whole becomes more clearly reflected in the mind of each of its members, its self-consciousness is clarified and enriched. In a similar way, intercourse and rivalry between the various regiments greatly promotes the growth of the self-knowledge and self-sentiment of each of these lesser groups. A standing army inevitably possesses a wealth of traditions, habits and customs, over and above its formal organisation, and these play an important part in promoting the smooth working of the whole organism; the lack of these is one of the chief difficulties in the way of the creation of a new army, as was vividly illustrated in the