A further complication is the divide between what researchers term "early Hasidism", which ended roughly in the 1810s, and established Hasidism since then onwards. While the former was a highly dynamic religious revival movement, the latter phase is characterized by consolidation into sects with hereditary leadership. The mystical teachings formulated during the first era were by no means repudiated, and many Hasidic masters remained consummate spiritualists and original thinkers; as noted by Benjamin Brown, Buber's once commonly accepted view that the routinization constituted "decadence" was refuted by later studies, demonstrating that the movement remained very much innovative. Yet many aspects of early Hasidism were indeed de-emphasized in favour of more conventional religious expressions, and its radical concepts were largely neutralized. Some "Rebbe"s adopted a relatively rationalist bent, sidelining their explicit mystical, theurgical roles, and many others functioned almost solely as political leaders of large communities. As to their Hasidim, affiliation was less a matter of admiring a charismatic leader as in the early days, but rather birth into a family belonging to a specific "court".