With the ritual the secret society voluntarily imposes upon itself a formal constraint, which is demanded as a complement by its material detachment and self-sufficiency. It is characteristic that, among the Freemasons, it is precisely the Americans—who enjoy the largest political freedom—of whom the severest unity in manner of work, the greatest uniformity of the ritual of all lodges, are demanded; while in Germany—where the otherwise sufficient quantum of bondage leaves little room for a counter-demand in the direction of restrictions upon freedom—more freedom is exercised in the manner in which each individual lodge carries on its work. The often essentially meaningless, schematic constraint of the ritual of the secret society is therefore by no means a contradiction of its freedom bordering on anarchy, its detachment from the norms of the circle which contains it. Just as widespread existence of secret societies is, as a rule, a proof of public unfreedom, of a policy of police regulation, of police oppression; so, conversely, ritual regulation of these societies from within proves a freedom and enfranchisement in principle for which the equilibrium of human nature produces the constraint as a counter-influence.
These last considerations have already led to the methodological principle with reference to which I shall analyze the still outstanding traits of secret societies. The problem is, in a word, to what extent these traits prove to be in essence quantitative modifications of the typical traits of socialization in general. In order to establish this manner of representing secret societies, we must again review their status in the whole complex of sociological forms.
The secret element in societies is a primary sociological fact, a definite mode and shading of association, a formal relationship of quality in immediate or mediate reciprocity with other factors which determine the habit of the group-elements or of the group. The secret society, on the other hand, is a secondary structure; i.e., it arises always only within an already complete society. Otherwise expressed, the secret society is itself characterized by its secret, just as other societies, and even itself, are characterized by their superiority and subordination, or by their offensive pur-
