around the man of words, leading to the next stage in a mass movement. Eventually, the fanatic takes over leadership of the mass movement from the man of words. While the "creative man of words" finds satisfaction in his literature, philosophy or art, the "noncreative man of words" feels unrecognized or stifled and thus veers into an extremism against the social order. Though the man of words and the fanatic share a discontent with the world, the fanatic is distinguished by his viciousness and urge to destroy. The fanatic feels fulfilled only in a perpetual struggle for power and change. Examples include Jean-Paul Marat, Maximilien de Robespierre, Benito Mussolini, and Adolf Hitler. The book also explores the behavior of mass movements once they become established as social institutions (or leave the "active phase"). With their collapse of a communal framework, people can no longer defeat their abiding feelings of insecurity and uncertainty by belonging to a compact whole. If the isolated individual lacks opportunities for personal advancement, development of talents, and action (such as those found on a frontier), he will seek substitutes. The substitutes would be pride instead of self-confidence, memberships in a collective whole like a mass movement, absolute certainty instead of understanding. The "practical men of action" take over leadership from the fanatics, marking the end of the "dynamic phase" and steering the mass movement away from the fanatic's self-destructiveness. "Hitler, who had a clear vision of the whole course of a movement even while he was nursing his infant National Socialism, warned that a movement retains its vigor only so long as it can offer nothing in the present.... The movement at this stage still concerns itself with the frustrated—not to harness their discontent in a deadly struggle with the present, but to reconcile them with it; to make them patient and meek." The focus shifts from immediate demands for revolution to establishing the mass movement as a social institution where the ambitious can find influence and fame. Leadership uses an eclectic bricolage of ideological scraps to reinforce the doctrine, borrowing from whatever source is successful in holding the attention of true believers. For example, proto-Christians were fanatics, predicting the end of the world, condemning idolatry, demanding celibacy and sowing discontent between family members, yet from those roots grew Roman Catholicism, which mimicked the elaborate bureaucratic structure of the Roman Empire, canonized early Christians as saints,