in the fact that, through this absorption of a whole complex of external forms into the secret, the whole range of action and interest occupied by the secret society becomes a well-rounded unity. The secret society must seek to create among the categories peculiar to itself, a species of life-totality. Around the nucleus of purposes which the society strongly emphasizes, it therefore builds a structure of formulas, like a body around a soul, and places both alike under the protection of secrecy, because only so can a harmonious whole come into being, in which one part supports the other. That in this scheme secrecy of the external is strongly accentuated, is necessary, because secrecy is not so much a matter of course with reference to these superficialities, and not so directly demanded as in the case of the real interests of the society. This is not greatly different from the situation in military organizations and religious communities. The reason why, in both, schematism, the body of forms, the fixation of behavior, occupies so large space, is that, as a general proposition, both the military and the religious career demand the whole man; that is, each of them projects the whole life upon a special plane; each composes a variety of energies and interests, from a particular point of view, into a correlated unity. The secret society usually tries to do the same. One of its essential characteristics is that, even when it takes hold of individuals only by means of partial interests, when the society in its substance is a purely utilitarian combination, yet it claims the whole man in a higher degree, it combines the personalities more in their whole compass with each other, and commits them more to reciprocal obligations, than the same common purpose would within an open society. Since the symbolism of the ritual stimulates a wide range of vaguely bounded feelings, touching interests far in excess of those that are definitely apprehended, the secret society weaves these latter interests into an aggregate demand upon the individual. Through the ritual form the specific purpose of the secret society is expanded into a comprehensive unity and totality, both sociological and subjective. Moreover, through such formalism, just as through the hierarchical structure above discussed, the secret society constitutes itself a sort of counterpart of the official
