1. First, they were much less removed than we are from the influence of fetishistic and animistic traditions. Even in the Greek and Roman classics the casual reader is often revolted by the grossly absurd stories told of gods and heroes. And, indeed, it is impossible to conceive of the amours of Zeus (or Jove), for instance, with Leda, Europa or Danaë as having been first conceived during an age marked by the poetic genius and comparative culture evinced in the most ancient epics. But the most probable solution of the puzzle is that the earliest civilization inherited a number of animal stories, such as are characteristic of savagery in all parts of the world, and that the first literary generations into whose poetic myths those stories were transferred, being as much accustomed to them as to other surroundings of their childhood, such as bloody sacrifices, mystic expiations, and fantastic initiations, saw no incongruity in anything told them of the gods. Besides, as those wild myths were associated with sacred rites, the inveterate conservatism of religion, which insisted on stone knives in sacrifices long after bronze and iron came in, was likely enough to maintain the divine importance of those fables, just as the historicity of Balaam's ass and Jonah's whale is in some churches piously upheld still. [Sidenote: 2. Ancient Ignorance of Natural Order.] 2. In the times from which the first known Pantheistic teaching dates, ideas of nature's order were incongruous and indeed incommensurable with ours. Not that the world was then regarded as a chaos. But such order as existed was considered to be a kind of "balance of power" between various unseen beings, some good, some evil, some indifferent. True, some Indian prophets projected an idea of One Eternal Being including all such veiled Principalities and Powers. But their Pantheism was necessarily conditioned by their ignorance of natural phenomena. In fact, an irreducible inconsistency marred their view of the world. For while their Pantheism should have taught them to think of a universal life or energy as working within all things, their theological habit of mind bound them to the incongruous notion of devils or deities moulding, or at least ruling, matter from without. And, indeed, the nearest approach they made to the more genuine Pantheism of modern times was the conception of a world emanating from and projected outside Brahma, to be re-merged in him after the lapse of ages. Now, if I am right in my definition of Pantheism as absolutely identifying God with the Universe,[3] so that, in fact, there cannot be anything but God, the inconsistency here noted must be regarded as fatal to the genuineness of the Indian or indeed of any other ancient Pantheism. For the defect proved during many centuries to be incurable, and was not indeed fully removed until Spinoza's time. [Sidenote: 3. Absence of Definite Creeds.]