During the early Vedic Age in India prominence was given to the gods: the social organization was of patriarchal character; the goddesses remained shadowy and vague, some being, indeed, little more than figures of speech. A great change took place, however, after the invasions of the Bharata and other tribes who are now referred to as “late comers”. Profound and speculative thinkers attained to the pantheistic conception of the world soul; new doctrines, which are not referred to in the Vedic hymns, regarding the ages of the universe and transmigration of souls, received wide acceptance as the result of missionary efforts: the Vedic gods were reduced to the position of minor deities and new goddesses rose into prominence, one indeed being Bharati, the tribal deity of the Bharatas, who became associated with the Saraswati river and under her new name was ultimately made the wife of the supreme god Brahma. It is significant to note that the new culture radiated from the “Middle Country”, the area controlled by the “late comers”. That it contained elements which were not of Indian origin is made clearly evident when we find that the doctrines of the ages of the universe and transmigration of souls were shared by other peoples, including the Greeks and Celts and a section of the ancient Egyptians. Sumero-Babylonian and Egyptian resemblances may also be traced in post-Vedic religious literature, the former, for instance, in the Deluge legend, and the latter in the myth regarding the avenging goddess Kali, who slaughters the enemies of the gods like Hathor-Sekhet, and has similarly to be restrained by one of the deities. The worship of goddesses was also prominent among the Sumerians, Egyptians, Greeks, and Celts, as contrasted with the worship of gods among broad-headed mountain and wandering peoples. In this connection special interest attaches to the conclusions of prominent ethnologists, who include in the Mediterranean or “Brown” race of brunet “long heads” the early Egyptians and Neolithic Europeans, the Sumerians and present-day “Aryan” types in India, and especially in the old “Middle Country” and Bengal. On the other hand, a broad-headed type is still prominent in the Punjab, the area occupied by the earliest invaders who worshipped the Vedic gods. Dr. Haddon suggests that these pioneers of civilization were mixed with peoples of Mongolian and other affinities. Some such ethnic explanation must be urged to account for the differences between Vedic and post-Vedic mythologies. The invasions of the “late comers”, who entered India by a new route, no doubt stimulated thought and promoted culture after settled conditions were secured, as was undoubtedly the result of the mingling of races elsewhere.