Again, the history of religion is an allied theme of far-reaching interest. For the understanding of the ruder forms of society it may even be said to furnish the master-key. At this stage, religion is the mainstay of law and government. The constraining force of custom makes itself felt largely through a magnifying haze of mystic sanctions; whilst, again, the position of a leader of society rests for the most part on the supernormal powers imputed to him. Religion and magic, then, must be carefully studied if we would understand how the various persons and bodies that exercise authority are assisted, or else hindered, in their efforts to maintain social discipline. Apart from this fundamental inquiry, there is another, no less important in its way, to which the study of religion and magic opens up a path. This is the problem how reflection manages as it were to double human experience, by setting up beside the outer world of sense an inner world of thought-relations. Now constructive imagination is the queen of those mental functions which meet in what we loosely term "thought"; and imagination is ever most active where, on the outer fringe of the mind's routine work, our inarticulate questionings radiate into the unknown. When the genius has his vision, almost invariably, among the ruder peoples, it is accepted by himself and his society as something supernormal and sacred, whether its fruit be an act of leadership or an edict, a practical invention or a work of art, a story of the past or a prophecy, a cure or a devastating curse. Moreover, social tradition treasures the memory of these revelations, and, blending them with the contributions of humbler folk--for all of us dream our dreams--provides in myth and legend and tale, as well as in manifold other art-forms, a stimulus to the inspiration of future generations. For most purposes fine art, at any rate during its more rudimentary stages, may be studied in connection with religion.