I say on a fairly regular basis that we are social primates. But there are limits to that; our brains are adapted for small groups, and cope much less well with hundreds, thousands, millions, billions of people. It's therefore not surprising that we've developed tons of ways of dividing society into smaller, more manageable sets: families, neighborhoods, co-workers, etc. And clubs -- which, for lack of a better umbrella term, I'm going to use for a whole swath of voluntary associations.

Because of the breadth of scope implied there, some types of club have already appeared in previous essays. The gangs of Year Six, for example, or the craft guilds of Year Seven, or the mystery cults of Year Eight, or the burial societies of Year Nine: all of these are examples of how people may club together for various purposes.

But if that were all, this wouldn't merit an essay. So let's talk about the fun end of things: secret societies and their ilk.

There are differing levels of secrecy in play here. The peak would be a society whose existence, membership, and activities are completely unsuspected by outsiders . . . but good luck pulling that off. In theory these absolutely exist, then and now, and I'm just not aware of them because they do such a flawless job of staying hidden. What we know of human behavior and security failures, however, means this is generally unlikely: sooner or later, word will get out. For this reason, I tend to side-eye such groups in stories -- though if they have mind-control magic or similar methods available to them, then maybe they can indeed scrub all knowledge of themselves from the broader world.

More often, though, secrecy operates at a less restrictive level. The group is known to exist, but outsiders don't know who's a member. The membership is known, but they don't speak of their business outside their ranks. The membership is known and engages in public activity, but rumors persist that that's just the face they present to the world, and behind the scenes, they get up to all kinds of nefarious deeds.

This is, of course, the stuff of conspiracy theories. If you "know" a group exists, but there's no proof of anybody being a member, it's probably nothing more than rumor -- but good luck disproving a rumor. If a group definitely exists, but they won't talk about themselves, why not? What are they hiding? In the long run, this can become a form of corrosive distrust, either for one paranoid individual or for whole communities, where they wind up doubting all the available evidence and insisting that something else must be going on behind the scenes.

But for stories? This can be great, because it automatically introduces tension and intrigue to the narrative. And secret societies do genuinely exist, because if there's one thing we love more than belonging to a group, it's belonging to a special group, one where your membership means being inducted to privileges -- including knowledge -- that not everyone else gets. That heightens the feeling of social connection with your fellow members. Secret societies are also extremely prone to ritualizing their business, holding elaborate ceremonies for inducting new members or promoting someone within their ranks, and even dressing up their ordinary meetings with special robes and solemn formalities: measures that strengthen the bond between members, and help ensure that nobody will break ranks.

That helps explain why quite a few secret societies have no particular purpose beyond their own existence. The infamous Skull and Bones, a secret society for students at Yale, doesn't carry out any public activities that I'm aware of, which differentiates it from the more ordinary student clubs organized around a certain mission or area of interest. It's simply a way for a select group of individuals to join an elite tradition, forging connections with each other which may benefit them going forward. In this they are akin to the gentlemen's clubs that began to form in Britain around the seventeenth century, although those latter often had some ostensible unifying theme: military service, political affiliation, or alumni of a certain university.

Unsurprisingly, it's extremely common to find that members of such clubs and societies go on to careers in politics. These are the the "old boys' networks" in action -- very specifically boys, since many of them resisted or to this day resist admitting women to their ranks. (Though there are women's secret societies as well, e.g. the Sande in West Africa.) To the extent that a group of this kind has a purpose, it's the furtherance of its members' power . . . which readily lends itself to conspiracy theories about a plan for world domination.

That last, of course, is the stuff of the Illuminati and the Freemasons -- at least in folklore. The actual Bavarian Illuminati simply wanted to oppose superstition and monarchical abuses of power, but after their suppression in the eighteenth century, some people believed they continued in secret, blaming them for every kind of event and social movement imaginable, all around the world. (I say "blame" because usually people assume these later Illuminati to be nefarious, rather than crediting them with shifts the speaker thinks are desirable.) The facts that the Freemasons publicly exist, each Grand Lodge is independent without answering to a top authority, and (in the Anglo-American tradition) they explicitly prohibit discussions of religion or politics within their lodges, do not keep them from being the focus of similar rumors of machinations for a New World Order.

In some cases there may be real evidence of foul activities. The Ku Klux Klan has not just secretly but publicly and with pride carried out murder and acts of terror against Black people, explicitly to further a white supremacist agenda. Some instances of malicious groups, however, are very much a "handle with care" situation, as with the "leopard" or "human leopard" (sometimes also crocodile and chimpanzee) societies of late colonial West Africa: these do genuinely seem to have existed, may have committed murder, and in some cases possibly did engage in cannibalism . . . but given how much those became a stereotype of racist pulp fiction, I would proceed with a great deal of caution before trying to insert anything like that into a story.

Having dwelt a lot on the negative side, though, I'd like to note that isn't the whole story of clubs. Fraternal orders like the Benevolent and Protective Order of Elks, the Knights of Columbus, or the Odd Fellows may have the ritual elements, but their purpose is often openly charitable or oriented toward aid. Groups like the burial societies I mentioned before fall under the header of "friendly societies" or "benefit societies," which seek to help members support each other and/or outsiders like immigrants or the indigent poor; depending on their focus, these swing in the direction of cooperatives or volunteer organizations. Even groups with a primary focus like religion may take on such missions: the Catholic Trinitarian monastic order is officially the Order of the Most Holy Trinity and Captives, because the ransom of Christian captives held in other lands was a core principle upon which they were founded. (In modern times, where that's a less common problem, they evangelize and help immigrants.)

What all these groups have in common is the use of social bonding to help further their purpose, whether that's the advancement of members' political careers, the spread of religion, or the protection of orphans. Probably all of us know that merely donating money to an organization creates a weak feeling of attachment at best. By contrast, face-to-face interaction with a small enough group of fellow members that you know them all as friends -- at least in the loose sense of that word -- is a far more powerful lever for motivation. We like to feel as if we belong, and once we do, we don't want to let our fellows down.

In our increasingly digital, disconnected world, that's a useful thing to keep in mind.



(originally posted at Swan Tower: https://is.gd/wkTnwM)

When writing a poem in (my best English approximation of) a classical Latin meter, upon an ancient Roman topic, do I treat the proper names:

1) according to how we tend to pronounce them in English and where the stress falls, or

2) according to the Latin scansion rules of which syllables are short vs. long?

In other words, is "Augusta" stressed on the second syllable, or is it two long syllables followed by a short one, for the purposes of that poem's scansion?

(originally posted at Swan Tower: https://is.gd/Lcf5kG)