of that term.[317] The
teaching is "scientific," but at the same time "inspirational." They
are what a Sunday school might be if it were not held on Sunday and was
organized as Mr. H. G. Wells would organize it and with such a bible as
he would like to have someone write for us.[318]

The popular accounts which we have of religious revivals do not at first
suggest any very definite relations, either psychological or
sociological, between them and the literary revivals to which reference
has just been made. Religious revivals, particularly as described by
dispassionate observers, have the appearance of something bizarre,
fantastic, and wild, as indeed they often are.

What must strike the thoughtful observer, however, is the marked
similarity of these collective religious excitements, whether among
civilized or savage peoples and at places and periods remote in time and
in space. Frederick Morgan Davenport, who has collected and compared the
materials in this field from contemporary sources, calls attention in
the title of his volume, _Primitive Traits in Religious Revivals_, to
this fundamental similarity of the phenomena. Whatever else the word
"primitive" may mean in this connection it does mean that the phenomena
of religious revivals are fundamentally human.

From the frantic and disheveled dances of the Bacchantes, following a
wine cart through an ancient Greek village, to the shouts and groans of
the mourners' bench of an old-time Methodist camp-meeting, religious
excitement has always stirred human nature more profoundly than any
other emotion except that of passionate love.

In the volume by Jean Pelissier, _The Chief Makers of the National
Lithuanian Renaissance_ (_Les Principaux artisans de la renaissance
nationale lituanienne_), there is a paragraph describing the conversion
of a certain Dr. Kudirka, a Lithuanian patriot, to the cause of
Lithuanian nationality. It reads like a chapter from William James's
_The Varieties of Religious Experience_.[319]

It is materials like this that indicate how close and intimate are the
relations between cultural movements, whether religious or literary and
national, at least in their formal expression. The question that remains
to be answered is: In what ways do they differ?

5. Fashion, Reform and Revolution

A great deal has been written in recent times in regard to fashion. It
has been studied, for example, as an economic phenomenon. Sombart has
written a sugg