1. The earliest, simplest, and most universal method is the performance of certain solemnities of a regularly recurrent kind, which, as expressive of their object, I will term _consecrated actions_. Such actions are prayer, praise, sacrifice, ceremonies and rites, offerings, and, in short, all the numerous external acts comprehended under the term Worship. 2. The second is the consecration of distinct places for the purpose of carrying on such worship, or otherwise approaching the Deity more closely and solemnly than can be done on common and unsanctified ground. These I term _consecrated places_. 3. Thirdly, we have a large class of objects dedicated expressly to religious purposes. Such are votive offerings of all kinds; pictures, statues, vestments, gifts bestowed on the priesthood for employment in Divine worship, or whatever else the piety of the devotees of any deity may induce them to withdraw from their own consumption, and set apart for his service. These are _consecrated objects_. 4. Devoutly disposed persons seek to enter into a more than commonly direct relation with their god by dedication of their own persons to him, such dedication being signified by some special characteristics in their mode of life. Such are ascetics of all descriptions, whether they be known as Essenes, Nazarites, Bonzes, monks, or any other term. I describe them henceforward as _consecrated persons_. 5. Lastly, we have a class of men who are also consecrated, but who differ from the preceding in that the object of their consecration is not personal but social. They are devoted to the service of the deity not in order that they individually may enter into more intimate relations with him, but that they may carry on the needful intercourse between the community at large and its gods. To emphasize this distinction, I call them _consecrated mediators_. The second great division of our subject is that which treats of the several modes by which divine ideas are carried downwards. And here we will follow a classification corresponding as nearly as possible to that adopted in the preceding section. 1. First, then, the Deity conveys his will or his intention through events; such as omens, auguries, miracles, dreams, and many other phenomena. All these may be termed _holy events_. 2. Secondly, there are certain spots which are either favorable to the reception of supernatural communications, or have on some occasion been the scene of such a communication, which we will call _holy places_. 3. Thirdly, certain objects are held to possess mysterious powers, as that of healing disease. Relics, articles that have been used by holy men, and such like remains, come within this category. They may be described as _holy objects_.