When, however, we take his prayers as the evidence from which to infer his idea of God, instead of the luxuriant overgrowth of speculative mythology, we find everywhere a bare simplicity, and everywhere substantial identity. If this is contrary to our expectation and at first seems strange, let us bear in mind that the science of morals offers a parallel, in this respect, to the science of religion. At one time it was, unconsciously but none the less decidedly, assumed that savages had a multiplicity of irrational and disgusting customs but no morals. The idea that there could be a substantial identity between the moral rules of different savage races, and even between their moral rules and ours, was an idea that simply was not entertained. Nevertheless, it was a fact, though unnoticed; and now it is a fact which, thanks to Dr Westermarck, is placed beyond dispute. 'When,' he says, 'we examine the moral rules of uncivilised races we find that they in a very large measure resemble those prevalent among nations of culture.' The human spirit throughout the process of its evolution is, in truth, one; the underlying unity which manifests itself throughout the evolution of morality is to be found also in the evolution of religion; and it is from the prayers of man that we can infer it. The first and fundamental article of belief implied by the offering of prayers is that the being to whom they are offered--however vaguely he may be conceived--is believed to be accessible to man. Man's cry can reach Him. Not only does it reach Him but, it is believed, He will listen to it; and it is of His very nature that He is disposed to listen favourably to it. But, though He will listen, it is only to prayers offered in the right spirit that He will listen. The earliest prayers offered are in all probability those which the community sends up in time of trouble; and they must be offered in the spirit of repentance. It is with the conviction that they have offended that the community first turns to the being worshipped, by whom they hope to be delivered from the evil which is upon them, and by whom they pray to be forgiven. Next, the offering of prayer implies the belief that the being addressed, not merely understands the prayers offered, but has the power to grant them. As having not only the power, but also the will so to do, he is approached not only with fear but also with hope. No approach would or could be made, if nothing could be hoped from it; and nothing could be hoped, unless the being approached were believed to have the power to grant the prayer. The very fact that approach is made shows that the being is at the moment believed to be one with whom it rests to grant or refuse the supplication, one than whom no other is, in this respect at least, more powerful, _quo nihil maius_.