The presence of one's fellows is in part the perceptual experience of their bodies. To this there corresponds in religion some extraordinary or subtle appearance. The gods may in visions or dreams be met with in their own proper embodiments; or, as is more common, they may be regarded as present for practical purposes: in some inanimate object, as in the case of the fetish; in some animal species, as in the case of the totem; in some place, as in the case of the shrine; or even in some human being, as in the case of the inspired prophet and miracle worker. In more refined and highly developed religions the medium of God's presence is less specific. He is perceived with "--a sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean and the living air, And the blue sky, and in the mind of man." God is here found in an interpretation of the common and the natural, rather than in any individual and peculiar embodiment. And here the poet's appreciation, if not his art, is peculiarly indispensable. But, furthermore, his fellows are inmates of "the household of man" in that he knows their history. They belong to the temporal context of actions and events. Similarly, the gods must be historical. The sacred traditions or books of religion are largely occupied with this history. The more individual and anthropomorphic the gods, the more local and episodic will be the account of their affairs. In the higher religions the acts of God are few and momentous, such as creation or special providence; or they are identical with the events of nature and human history when these are _construed_ as divine. To find God in this latter way requires an interpretation of the course of events in terms of some moral consistency, a faith that sees some purpose in their evident destination. There is still another and a more significant way in which men recognize one another: the way of address and conversation. And men have invariably held a similar intercourse with their gods. To this category belong communion and prayer, with all their varieties of expression. I have no god until I address him. This will be the most direct evidence of what is at least from my point of view a social relation. There can be no general definition of the form which this address will take. There may be as many special languages, as many attitudes, and as much playfulness and subtlety of symbolism as in human intercourse. But, on the other hand, there are certain utterances that are peculiarly appropriate to religion. In so far as he regards his object as endowed with both power and goodness the worshipper will use the language of adoration; and the sense of his dependence will speak in terms of consecration and thanksgiving.