When Professor Tylor says that by the savage "the accomplishment of desire is asked for, but desire is as yet limited to personal advantage," we must be careful not to infer that the only advantage a savage is capable of praying for is his own selfish advantage. Professor Tylor himself quotes (II, {145} 366) the following prayer from the war-song of a Delaware:-- "O Great Spirit there above, Have pity on my children And my wife! Prevent that they shall mourn for me! Let me succeed in this undertaking, That I may slay my enemy And bring home the tokens of victory To my dear family and my friends That we may rejoice together.... Have pity on me and protect my life, And I will bring thee an offering." Nor is it exclusively for their own personal advantage that the Masai women are concerned when they pray for the safe return of their sons from the wars:-- "O thou who gavest, thou to whom we pray For offspring, take not now thy gift away. O morning star, that shinest from afar, Bring back our sons in safety from the war." --HOLLIS, p. 351. Nor is it in a purely selfish spirit that the Masai women pray that their warriors may have the advantage over all their enemies:-- I "O God of battles, break The power of the foe. {146} Their cattle may we take, Their mightiest lay low. II "Sing, O ye maidens fair, For triumph o'er the foe. This is the time for prayer Success our arms may know. III "Morning and evening stars That in the heavens glow, Break, as in other wars, The power of the foe. IV "O dweller, where on high Flushes at dawn the snow, O Cloud God, break, we cry, The power of the foe." --_Ib._, p. 352. Again, the rain that is prayed for by the Manganja of Lake Nyassa is an advantage indeed, but one enjoyed by the community and prayed for by the community. They made offerings to the Supreme Deity that he might give them rain, and "the priestess dropped the meal handful by handful on the ground, each time calling in a high-pitched voice, {147} 'Hear thou, O God, and send rain!' and the assembled people responded, clapping their hands softly and intoning (they always intone their prayers), 'Hear thou, O God'" (Tylor, p. 368). The appeal then to facts shows that it is with the desires of the community that the god of the community is concerned, and that it is by a representative of the community that those desires are offered up in prayer, and that the community may join in. The appeal to facts shows, also, that an individual may put up individual petitions, as when a Yebu will pray: "God in heaven protect me from sickness and death. God give me happiness and wisdom." But we may safely infer that the only prayers that the god of the community is expected to harken to are prayers that are consistent with the interests and welfare of the community.