The moral effects of good leadership are, perhaps, of more importance to an army than its intellectual qualities, especially in a prolonged struggle; and these work throughout the mass of men by subtle processes of suggestion and emotional contagion rather than by any process of purely intellectual appreciation. And the whole organisation of any wisely directed army is designed to render as effective as possible these processes by which the influence of leaders is diffused through the whole. CHAPTER IV THE GROUP SPIRIT In considering the mental life of a patriot army, as the type of a highly organised group, we saw that _group self-consciousness_ is a factor of very great importance—that it is a principal condition of the elevation of its collective mental life and behaviour above the level of the merely impulsive violence and unreasoning fickleness of the mob. This self-consciousness of the group is the essential condition of all higher group life; we must therefore study it more nearly as it is manifested in groups of various types. It is unfortunate that our language has no word that accurately translates the French expression ‘esprit de corps’; for this conveys exactly the conception that we are examining. I propose to use the term group spirit as the equivalent of the French expression, the frequent use of which in English speech and writing sufficiently justifies the attempt to specialise this compound word for psychological purposes. We have seen that, in virtue of the sentiment developed about the idea of the army, all its members exhibit _group loyalty_; it is only as the sentiment develops about the idea that this idea of the whole, present to the mind of each member, becomes a power which can hold the whole group together, in spite of all physical and moral difficulties. We see this if we reflect how armies of mercenaries, in which this collective sentiment is lacking or rudimentary only, are apt to dissolve and fade away by desertion as soon as serious difficulties are encountered. The importance of the collective idea and sentiment appears still more clearly, when we reflect on the type of army which has generally proved the most efficient of all—namely, an army of volunteers banded together to achieve some particular end. Such an army (for example the army of Garibaldi) owes its existence to the operation of this idea in the minds of all. The idea of the army is formed in the mind perhaps of one only (Garibaldi); he communicates it to others, who accept it as a means to the end desired by all of them individually. The idea of the whole thus operates to create the group, to bring it into existence; and then, as the idea is realised, it becomes more definite, of richer and more exact meaning; the collective sentiment grows up about it, and habit and formal organisation begin to aid in holding the group together; yet still the idea of the whole remains constitutive of the whole.