in connection with other forms of reaction constitutes this total relation, it may further, with the formation of “secret societies,” extend itself over the group as a whole. So long as the being, doing, and having of an individual persist as a secret, his general sociological significance is isolation, antithesis, egoistic individualization. In this case the sociological meaning of the secrecy is external; as relationship of him who has the secret to him who does not have it. So soon, however, as a group as such seizes upon secrecy as its form of existence, the sociological meaning of the secrecy becomes internal. It now determines the reciprocal relations of those who possess the secret in common. Since, however, that relation of exclusion toward the uninitiated exists here also with its special gradations, the sociology of secret societies presents the complicated problem of ascertaining the immanent forms of a group which are determined by attitudes of secrecy on the part of the same toward other elements. I do not preface this part of the discussion with a systematic classification of secret societies, which would have only an external historical interest. The essential categories will appear at once.
The first internal relation that is essential to a secret society is the reciprocal confidence of its members. This element is needed in a peculiar degree, because the purpose of maintaining the secrecy is, first of all, protection. Most radical of all the protective provisions is certainly that of invisibility. At this point the secret society is distinguished in principle from the individual who seeks the protection of secrecy. This can be realized only with respect to specific designs or conditions; as a whole, the individual may hide himself temporarily, he may absent himself from a given portion of space; but, disregarding wholly abstruse combinations, his existence cannot be a secret. In the case of a societary unity, on the contrary, this is entirely possible. Its elements may live in the most frequent commerce, but that they compose a society—a conspiracy, or a band of criminals, a religious conventicle, or an association for sexual extravagances—may remain essentially and permanently a secret. This type, in which not the individuals but their combination is concealed, is sharply distinguished from the others, in which the social formation is
