The primitive words of barbaric tongues used to signifying the divine have not the connotation of individuality. _Wakan_, _mahopa_, _manito_, _teotl_, _huaca_, _ku_, are such words from American languages, not one of which conveys the concept of personality. That concept was first gained when some single expression of spiritual power was differentiated and named.[120] The essential religious element in the Word is its power to bring man into relation to the gods. This is possible in three directions,—we may address them; they may address us; or we may talk about them. These furnish the three forms of sacred expression in speech: 1. The word _to_ the gods,—Prayer; 2. The word _from_ the gods,—Revelation; and 3. The word _about_ the gods,—the Myth. We will consider each of these. I. THE WORD TO THE GODS.—1. The Word to the gods is Prayer. It is a very prominent and nigh universal element in primitive religions. The injunction “Pray always” is nowhere else so nearly carried out. Captain Clark, an officer of our army with the widest experience of Indian life, writes: “It seems a startling assertion, but it is, I think, true, that there are no people who pray more than Indians. Both superstition and custom keep always in their minds the necessity for placating the anger of the invisible and omnipotent power, and for supplicating the active exercise of his faculties in their behalf.”[121] In fact, Prayer may be said to be the life of the faith of savage tribes, and it is so recognised by themselves. According to the legends of the Maoris of New Zealand, when they first migrated to that island from Hawaii, they did not bring with them their ancestral gods, but took care to carry along the potent prayers which the gods cannot but hear and grant.[122] Some writers have claimed that certain tribes have been found without any notion of an appeal to unseen agencies, and have quoted as instances the Yahgans of Tierra del Fuego, and the Mincopies of the Andaman Islands. But closer examination proves that the priests of the Yahgans call upon a mysterious being, Aiapakal,[123] and other invisible existences, and the Mincopies are acknowledged to have prayers at the present time. The earliest hymns and prayers do not, as a rule, contain definite requests, but are general appeals to the god to be present, to partake of the feast which is spread, or to join the dance and to continue his good offices toward those who call upon him. Such are the hymns of the Rig Veda, and those of ancient Mexico, which I have collected and published.[124] They are like the _evocatio deorum_ of the Romans.