which the exclusively possessed secret is significant and comprehensive. There is also in this connection an inverse phenomenon, analogous with the one just mentioned. Every superior personality, and every superior performance, has, for the average of mankind, something mysterious. To be sure, all human being and doing spring from inexplicable forces. Nevertheless, within levels of similarity in quality and value, this fact does not make the one person a problem to another, especially because in respect to this equality a certain immediate understanding exists which is not a special function of the intellect. If there is essential inequality, this understanding cannot be reached, and in the form of specific divergence the general mysteriousness will be effective—somewhat as one who always lives in the same locality may never encounter the problem of the influence of the environment, which influence, however, may obtrude itself upon him so soon as he changes his environment, and the contrast in the reaction of feeling upon the life-conditions calls his attention to this causal factor in the situation. Out of this secrecy, which throws a shadow over all that is deep and significant, grows the logically fallacious, but typical, error, that everything secret is something essential and significant. The natural impulse to idealization, and the natural timidity of men, operate to one and the same end in the presence of secrecy; viz., to heighten it by phantasy, and to distinguish it by a degree of attention that published reality could not command.
Singularly enough, these attractions of secrecy enter into combination with those of its logical opposite; viz., treason or betrayal of secrets, which are evidently no less sociological in their nature. Secrecy involves a tension which, at the moment of revelation, finds its release. This constitutes the climax in the development of the secret; in it the whole charm of secrecy concentrates and rises to its highest pitch—just as the moment of the disappearance of an object brings out the feeling of its value in the most intense degree. The sense of power connected with possession of money is most completely and greedily concentrated for the soul of the spendthrift at the moment at which this power slips from his hands. Secrecy also is sustained by the conscious-
