As we saw, the whole inquiry began with questions about religion and morality; and it is precisely in reference to the alleged universality and innateness of the belief in God and the moral law that Locke is most successful. And the more modern anthropology teaches us about primitive man, the stronger becomes the case against the transcendental side in the controversy. Where his analysis breaks down is in dealing with the difficult and important ideas of Space, Time, Substance, and Causality--with the fatal result that such questions as, How is experience itself possible? or, How from a partial experience can we draw universal and necessary conclusions? find no place in his theory of knowledge. Of course, his contemporaries are open to the same {69} criticism--nor, indeed, had the time come even for the statement of such problems. Meanwhile, the facility with which the founder of epistemology accepts fallacies whence Spinoza had already found his way out shows how little he was master of his means. According to Locke, it is "a certain and evident truth that there is an eternal, most powerful, and most knowing being, which whether anyone will please to call God it matters not." On examination the proof appears to involve two unproved assumptions. The first is that nothing can begin to exist without a cause. The second is that effects must resemble their causes. And from these it is inferred that an all-powerful being must have existed from all eternity. The alternative is overlooked that a succession of more limited beings would answer the purpose equally well, while it would also be more consistent with our experience. But a far more fatal objection to Locke's theism results from his second assumption. This, although not explicitly stated, is involved in the assertion that for knowledge such as we possess to originate from things without knowledge is impossible. For, on the same principle, matter must have been made by something material, pain by something that is pained, and evil by something that is evil. It would not even be going too far to say that by this logic I myself must have existed from all eternity; for to say that I was created by a not-myself would be to say that something may come from nothing.