Turning now to the liturgies of the more advanced peoples,[183.3] we may note briefly at the {184} outset one feature that is found in most of them if not common to all; namely, the idea that the prayer gains potency from the solemn utterance of the true divine name. The phenomenon has been examined by recent writers on comparative religion, especially by Giesebrecht in his treatise on _Die Alt-testamentliche Schätzung des Gottesnamens_.[184.1] In primitive psychology, the name is part of the personality, and the soul or power of the individual inheres in it: therefore he who has the name of the person, whether human, superhuman, or divine, can exercise a certain control over him by means of its magical application. Thus in the appeal to the god Ukko in the Kalevala, “Ukko, oh thou god in heaven, Ukko come, we call upon thee, Ukko come, we need thee sorely,” there is virtue in the threefold repetition of the name, and the passage is part of an address which is called “magic words.” Evidence from {185} Teutonic paganism, so far as I know, is lacking, although the idea has left its clear imprint on the human saga. Its influence is strongest and its operation most interesting in the liturgies of the Mediterranean and of India. In old Latium, it seems, the pontifices endeavoured to conceal the true names of the gods, lest they might be wrongly used by unauthorised persons[185.1] or lest the enemy should get the knowledge of them and therewith the power to draw the divinities away. We may thus understand the often misinterpreted statement in Herodotus, that the Pelasgian deities were nameless; and the Greeks themselves must have been familiar with the ritual precaution of keeping secret the divine name, as we may gather from the phrase in the Euripidean fragment[185.2] about the enlightened man “who knows the silent names of the gods”: it is curious to find exactly the same expression in a Vedic hymn,[185.3] {186} in which the sacrificial post, or tree to which the sacrifices were attached, is thus addressed: “Where thou knowest, oh tree, the sacred names of the gods, to that place make the offerings go.” It is possible that the same superstition may have been the original cause of the custom that has sometimes been observed of silent or inaudible prayer: the formulæ with the divine name attached to them being of such potency that they must be concealed. The belief that the name belongs to the essence of the personality explains the curious formula in the Umbrian prayer preserved in the Tabulæ Iguvinæ, where the god Grabovius is implored to be propitious to the “Arx Fisia” and to “the name of the Arx Fisia,” as if the name of the city was a living and independent entity.