During the period reflected in the songs of the Rig-Veda, the poets had already made the step from the worship of many gods, the Devas, or the Bright Ones, as they called them, to the recognition of one, but still personal God above all gods, nay, they had purified the concept of that Supreme Being from all that was implied in a male or female personality, and had acknowledged it as neither of the one nor of the other sex, as untrammelled by what personality means with us, as the true, free, and eternal Godhead of which the other gods were but human renderings more or less perfect. We can watch in the Rig-Veda how all these thoughts and conceptions of the Deity arose naturally in the human heart, and there is no other literature in which the genesis of the Divine in the human mind can be so fully and so clearly watched and studied. A record of this theogonic process is surely worth having, and though it naturally holds true of the Aryan race only, it is after all the race to which we ourselves belong, not merely by blood and bones, but, by what is far more important, by language and thought. If we can observe this theogonic process among other races also, whether civilised or uncivilised, a comparison of the different roads that led to God may become most important. Care, however, must be taken not to mix what is heterogeneous. The religions of uncivilised races, whether ancient or modern, but mostly modern, should be studied by themselves, and of course by scholars only, or by those who have at least a knowledge of the grammar of the language in which the religious ideas of such races lie embedded. A beginning in this direction has been made, and much may be expected from ethnological studies in the future. Hitherto they have mostly proved amusing only, and without much scientific value, for which the scarcity of materials is answerable far more than the credulity of some of our ethnological students. What is the true value of the theogony of the Aryan race is its historical character, and its continuity which enables us to watch the growth of the concepts of the gods and of God in an unbroken chain till we arrive, chiefly in the Upanishads, at that true conception of the Godhead, free from all limitations, even from that of personality, in the human sense of that word, a stage that had been reached by Greek and Jewish thinkers at Alexandria in the first centuries of Christianity, but was soon afterwards hidden again in the clouds of theological anthropomorphism.