Reasoning from the authorities of earth whom he knows, to those of heaven whom he does not know, the primitive man concludes that the best way of obtaining the satisfaction of his wishes from the latter will be to address them in a tone of humble supplication, intermingled with such laudatory epithets as he deems most suitable to the deity invoked, or most likely to be agreeable to his ear. Hence we have the two devotional acts of prayer and praise, which in all religions constantly accompany one another, and constitute the simplest, most natural, and most ancient expression on the part of human beings of their consciousness of an overruling power, and of their desire to enter into relations with that dreaded and venerated agency. Prayer in its original form is simply a request for some personal advantage addressed by the worshipers to their god. Whatever loftier associations it may afterwards acquire, its intention at the outset is unquestionably this, as may be proved by reference to innumerable instances, quoted by travelers or scholars, of savage prayer, where the benefit expected from the deity is demanded in the most barefaced manner. But even after men have long ceased to be savages, the primary object of prayer may easily be discerned; sometimes plainly avowed by the persons praying, sometimes cloaked under complimentary phrases or devotional utterances. However disguised, the fact remains, that prayer was originally designed, and to a large extent is designed still, to obtain certain advantages for ourselves, either as individuals, or as a community. Private prayer, partaking to some extent of the character of a meditation, may, and no doubt often does, form an exception to this rule; but even this very frequently falls under it, and of the prayer offered by tribes or nations it always holds good. Two excellent specimens of primitive prayer are given by Brinton in his "Myths of the New World." According to that writer, the Nootka Indian, on preparing for war, thus expresses his wishes:—"Great Quahootzee, let me live, not be sick, find the enemy, not fear him, find him asleep, and kill a great many of him." The next instance, quoted by him from Father Breboeuf, is equally apposite. It is the prayer of a Huron:—"Oki, thou who livest in this spot, I offer thee tobacco. Help us, save us from shipwreck, defend us from our enemies, give us a good trade, and bring us back safe and sound to our villages" (M. N. W., p. 297). The Kafirs, according to Shooter, address the "spirits" whom they worship in the following style: "Take care of me, take care of my children, take care of my wives, take care of all my people. Remove the sickness, and let my child recover. Give me plenty of children—many boys and a few girls. Give me abundance of food and cattle. Make right all my people" (K. N., p. 163).