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 already an incident of the social state in general, and with which the secret society outweighs the above-emphasized individualizing and differentiating character of the secrecy. This begins with the secret orders of the nature peoples, whose appearance and activities are almost always in connection with use of disguises, so that an expert immediately infers that wherever we find the use of disguises (Masken) among nature peoples, they at least indicate a probability of the existence of secret orders. It is, to be sure, a part of the essence of the secret order that its members conceal themselves, as such. Yet, inasmuch as the given man stands forth and conducts himself quite unequivocably as a member of the secret order, and merely does not disclose which otherwise known individuality is identical with this member, the disappearance of the personality, as such, behind his rôle in the secret society is most strongly emphasized. In the Irish conspiracy which was organized in America in the seventies under the name Clan-na-gael, the individual members were not designated by their names, but only by numbers. This, of course, was with a view to the practical purpose of secrecy. Nevertheless, it shows to what extent secrecy suppresses individuality. Among persons who figure only as numbers, who perhaps—as occurs at least in analogous cases—are scarcely known to the other members by their personal names, leadership will proceed with much less consideration, with much more indifference to individual wishes and capacities, than if the union includes each of its members as a personal being. Not less effective in this respect are the extensive rôle and the severity of the ritual. All of this always signifies that the object mold has become master over the personal in membership and in activity. The hierarchical order admits the individual merely as agent of a definite rôle; it likewise holds in readiness for each participant a conventional garb, in which his personal contour disappears. It is merely another name for this effacement of the differentiated personality, when secret societies cultivate a high degree of relative equality among the members. This is so far from being in contradiction of the despotic character of their constitutions that in all sorts of other groupings despotism finds its correlate in the leveling of the ruled. Within the secret