that others would have done so has even less ground. These cases seem to be intermediate between situations illustrated by the discovery of a new chemical element, after the Periodic Table had been set up, and those exemplified by the composition of the Missa Solemnis.
The same general pattern of creative activity will be disclosed in almost every field of creation. There are some exceptions, notably religion. This seems surprising since the majority of the great religious movements have derived not only their existence but even their names from their founders—Zoroaster, Buddha, Confucius, Christ, Mani, Mohammed, Luther, Calvin. Yet it would be rash to regard this fact as decisive or even of much weight. The significant things about a religious movement are its social effects and the reasons why it continues in existence, and not the proclamation of a religious faith by a presumed founder. We say “presumed” founder because critical scholarship raises doubts about the actual historicity of some of the founders of ancient religions. And since their teachings were sometimes set down by followers who lived at a later period, we have no reliable way of knowing to what extent the doctrines were faithfully transcribed or altered in the process of interpretation. But even if the fact of their historicity were vindicated, this would have little bearing upon the profound changes in practice and belief which the religious movements associated with, their names have undergone. The early Church fathers would have been burned as heretics in thirteenth-century European Christendom.
If we judge the origins of past religious movements in terms of the same forces that give rise to religious movements in our own time, we must conclude that, in the main, these movements create their own leaders, who become the dramatic symbols of the needs and aspirations of their following. The moral ideals, as distinct from the theological trappings, which constitute part of religious faith are an ever-present element in the social tradition. In times of acute crisis and of the failure of nerve which marks a shift from attempts at control to quests for salvation, these ideals are coupled with a profound hope that things are really better than they seem. Hope fortified with supernatural belief is the substance of religious faith. The religious leader crystallizes around himself and his way of life a sentiment that is already in existence when he calls unto the faithful. Very few of the masses who respond come under his
