In the "art which gods and men have of doing business with each other," Socrates associated sacrifice with prayer (p. 133). The association is world-wide, and here religion reaches its utmost inwardness. The feeling which expresses itself in action will also prompt gesture and speech; rude rhythms mould words into chant and song; and even without a definite object of address some utterance breathes a desire. "May it be well with the buffaloes, may they not suffer from disease and die ... may there be water and grass in plenty." So runs the dairy-ritual of the Indian Todas, without the direct invocation of any gods. But there is no element here of compulsion or constraint. The distinction between prayer and spell is clear; the attitude is religious, not magical. On the other hand, sacrifices are sometimes offered to a "High God," as by the Dinkas of the Bahr-el-Ghazal in Central Africa to Deng-deet, who is described as "Ruler of the universe, Creator of mankind, the actual Father of human beings"; but, adds Captain Cummins, imagine it does not occur to them to pray. Others, by contrast, make morning and evening prayer part of their daily practice; the Nandi of East Africa concludes his devotions (addressed to Asista, the ordinary word for the sun): "I have prayed to thee, thou {149} sleepest and thou goest, I have prayed to thee, do not say 'I am tired.'" Sometimes prayer is offered only to the powers of mischief. The Lepchas of the Himalayas told Dr. Hooker that they did not pray to the good spirits. "Why should we? They do us no harm; the evil spirits that dwell in every grove and rock and mountain, to them we must pray, for they hurt us." To the Australian it may seem foolishness to address Baiame from day to day: he knows, why weary him by repetitions, disturbing his rest after his earthly labours? But the impulse of prayer does not always take articulate form, any more than it always seeks a personal object; and after long residence among the Euahlayi in South East Australia Mrs. Langloh Parker pleaded that the man who invoked aid in his hour of danger, or the woman who crooned over her babe an incantation to keep him honest and true, shared, however dimly, the same spirit of devotion which elsewhere prompts elaborate litanies. It is with a pious reserve that the Khonds of Orissa pray: "We are ignorant of what it is good for us to ask for. You know what is good for us; give it to us."