tion is more or less only the expression of the natural growing together of elements whose life has common roots. Its sociopsychological form is invariably that of the teleological combination (Zweckverband). This constellation makes it easy to understand that the specifications of form in the construction of secret societies attain to peculiar definiteness, and that their essential sociological traits develop as mere quantitative heightenings of quite general types of relationship.
One of these latter has already been indicated; viz., the characterization and the coherence of the society through closure toward the social environment. To this end the often complicated signs of recognition contribute. Through these the individual offers credentials of membership in the society. Indeed, in the times previous to the general use of writing, such signs were more imperative for this use than later. At present their other sociological uses overtop that of mere identification. So long as there was lack of documentary credentials, an order whose subdivisions were in different localities utterly lacked means of excluding the unauthorized, of securing to rightful claimants only the enjoyment of its benefits or knowledge of its affairs, unless these signs were employed. These were disclosed only to the worthy, who were pledged to keep them secret, and who could use them for purposes of legitimation as members of the order wherever it existed. This purpose of drawing lines of separation very definitely characterizes the development manifested by certain secret orders among the nature peoples, especially in Africa and among the Indians. These orders are composed of men alone, and pursue essentially the purpose of magnifying their separation from the women. The members appear in disguises, when they come upon the stage of action as members, and it is customary to forbid women, on pain of severe penalties, to approach them. Still, women have occasionally succeeded in penetrating their veil of secrecy sufficiently to discover that the horrible figures are not ghosts, but their own husbands. When this occurred, the orders have often lost their whole significance, and have fallen to the level of a harmless masquerade. The undifferentiated sensuous conceptions of nature people cannot
