Inherit the Wind (1960) as well as in the majority of contemporary historical accounts. Rather, the cause of fundamentalism's retreat was the death of its leader, Bryan. Most fundamentalists saw the trial as a victory rather than a defeat, but Bryan's death soon after it created a leadership void that no other fundamentalist leader could fill. Bryan, unlike the other leaders, brought name recognition, respectability, and the ability to forge a broad-based coalition of fundamentalist and mainline religious groups which argued in defense of the anti-evolutionist position. Adam Shapiro criticized the view that the Scopes trial was an essential and inevitable conflict between religion and science, claiming that such a view was "self-justifying". Instead, Shapiro emphasizes the fact that the Scopes trial was the result of particular circumstances, such as politics postponing the adoption of new textbooks. Anti-evolution movement The trial escalated the political and legal conflict in which strict creationists and scientists struggled over the teaching of evolution in Arizona and California science classes. Before the Dayton trial only the South Carolina, Oklahoma, and Kentucky legislatures had dealt with anti-evolution laws or riders to educational appropriations bills. After Scopes was convicted, creationists throughout the United States sought similar anti-evolution laws for their states. By 1927, there were 13 states, both in the North and in the South, that had deliberated over some form of anti-evolution law. At least 41 bills or resolutions were introduced into the state legislatures, with some states facing the issue repeatedly. Nearly all these efforts were rejected, but Mississippi and Arkansas did put anti-evolution laws on the books after the Scopes trial, laws that would outlive the Butler Act (which survived until 1967). In the Southwest, anti-evolution crusaders included ministers R. S. Beal and Aubrey L. Moore in Arizona and members of the Creation Research Society in California. They sought to ban evolution as a topic for study in the schools or, failing that, to relegate it to the status of unproven hypothesis perhaps taught alongside the biblical version of creation. Educators, scientists, and other distinguished laymen favored evolution. This struggle occurred later in the Southwest than elsewhere, finally collapsing in the Sputnik era after 1957, when the national mood inspired increased trust for science in general and for evolution in particular. The opponents of evolution made a transition from the anti-evolution crusade of the 1920s to the creation science movement of the 1960s. Despite