[682] Of course this does not mean to say that the collective consciousness does not have distinctive characteristics of its own (on this point, see Représentations individuelles et représentations collectives, in Revue de Métaphysique et de Morale, 1898, pp. 273 ff.).
[683] This is proved by the length and passionate character of the debates where a legal form was given to the resolutions made in a moment of collective enthusiasm. In the clergy as in the nobility, more than one person called this celebrated night the dupe's night, or, with Rivarol, the St. Bartholomew of the estates (see Stoll, Suggestion und Hypnotismus in der Völkerpsychologie, 2nd ed., p. 618, n. 2).
[684] See Stoll, op. cit., pp. 353 ff.
[685] Ibid., pp. 619, 635.
[686] Ibid., pp. 622 ff.
[687] The emotions of fear and sorrow are able to develop similarly and to become intensified under these same conditions. As we shall see, they correspond to quite another aspect of the religious life (Bk. III, ch. v).
[688] This is the other aspect of society which, while being imperative, appears at the same time to be good and gracious. It dominates us and assists us. If we have defined the social fact by the first of these characteristics rather than the second, it is because it is more readily observable, for it is translated into outward and visible signs; but we have never thought of denying the second (see our Règles de la Méthode Sociologique, preface to the second edition, p. xx, n. 1).
[689] Codrington, The Melanesians, pp. 50, 103, 120. It is also generally thought that in the Polynesian languages, the word mana primitively had the sense of authority (see Tregear, Maori Comparative Dictionary, s.v.).
[690] See Albert Mathiez, Les origines des cultes révolutionnaires (1789-1792).
[691] Ibid., p. 24.