Now if the Mahābhārata were as homogeneous even as the Iliad and Odyssey, which give us a fairly consistent and truthful picture of a single age, we should be in a very happy position. Unfortunately this is not the case. Our epic began as a Bhārata, or Tale of the Bharata Clan, probably of very moderate bulk, not later than 600 B.C., and perhaps considerably earlier; and from that time onward it went on growing bigger and bigger for over a thousand years, as editors stuffed in new episodes and still longer discourses on nearly all the religious and philosophic doctrines admitted within the four walls of Hinduism, until it grew to its present immense bulk, which it claims to amount to 100,000 verses. Thus it pictures the thought not of one century but of more than ten, and we cannot feel sure of the date of any particular statement in it. Nevertheless we can distinguish in a general way between the old skeleton of the story, in which the theme is treated in simple epic fashion, society is far freer than in later days and no one objects to eating beef, from the additional matter, in which the tale is recast in a far more grandiose vein and is padded out with enormous quantities of moral, religious, and philosophic sermons. The religion too is different in the different parts. In the older portions the gods who are most popular are Indra, Agni, and Brahmā--not the neuter abstract Brahma, but the masculine Brahmā, the Demiurge, who corresponds more or less to Prajāpati of the Brāhmaṇas and is represented in classical art as a four-headed old man reciting the Vēdas--and Kṛishṇa seems to figure only as a hero or at best as a demigod; but the later parts with fine impartiality claim the supremacy of heaven variously for Śiva, Brahmā, and Vishṇu; and Vishṇu, as we have seen, is sometimes identified with Kṛishṇa, notably in the chapters known as the Bhagavad-gītā. The gods have changed somewhat since earlier days. Indra has settled down in the constitutional monarchy of Paradise assigned to him by the Brāhmaṇas; he now figures as the prototype of earthly kings, leading the armies of the gods to war against the demons when occasion requires, and passing the leisure of peace in the enjoyment of celestial dissipation. His morals have not improved: he is a debonair debauchee. Brahmā the Creator, a more popular version of Prajāpati, is still too impersonal to have much hold on the popular imagination; the same is the case with Agni the Fire-god. Plainly there was a vacancy for a supreme deity whose character was powerful enough to move men's souls, either through awe or love; and for this vacancy there were two strong candidates, Vishṇu and Śiva, who in course of time succeeded to the post and divided the supremacy between them.