MALLERY.] RELIGIOUS SYMBOLS. 467 
mythology. One of the earliest accounts of these painted stones was 
made by the Abbé de Gallinée and is published in Margry (d). The 
Abbé, with La Salle’s party in 1669, found on the Detroit river, six 
leagues above Lake Erie, a large stone remotely resembling a human 
figure and painted, the face made with red paint. All the Indians of 
the region—Algonquian and Troquoian—believed that the rock-image 
could give safety in the passage of the lake, if properly placated, and 
they never ventured on the passage without offering to it presents of 
skins, food, tobacco, or like sacrifices. La Salle’s party, which had met 
with misfortune, seems to have been so much impressed with the evil 
powers of the image that they broke it into pieces. 
Keating’s Loug (e) tells: 
At one of the landing places of the St. Peters river, in the Sioux country, we ob- 
served a block of granite of about eighty pounds weight; it was painted red and 
covered with a grass fillet, in which were placed twists of tobacco offered up in 
sacrifice. Feathers were stuck in the ground all round the stone. 
Mrs. Eastman (@) also describes a stone painted red, which the Da- 
kotas called grandfather, in reverence, at or near which they placed as 
otterings their most valuable articles. They also killed dogs and horses 
before it as sacrifices. 
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fic. 653. — Religious symbols. 
In “A study of Pueblo Architecture,” by Victor Mindeleff, in the 
Kighth Annual Report of the Bureau of Ethnology, is an account of 
the cosmology of the Pueblos as symbolized in their architecture and 
figured devices, as follows: 
In the beginning all men lived together in the lowest depths, in a region of dark- 
ness and moisture; their bodies were misshappen and horrible and they suffered 
great misery, moaning and bewailing continually. Through the intervention of 
Myuingwa (a vague conception known as the god of the interior) and of Baholikonga 
(a crested serpent of enormous size, the genius of water) ‘‘ the old inan” obtained a 
seed from which sprang a magic growth of cane. It penetrated through a crevice in 
the roof overhead and mankind climbed to a higher plane. A dim light appeared in 
this stage and vegetation was produced. Another magic growth of cane afforded 
the means of rising to a still higher plane, on which the light was brighter; vegeta- 
tion was reproduced and the animal kingdom was created. The final ascent to this 
present or fourth plane was effected by similar magic growths and was led by 
mythic twins, according to some of the myths, by climbing a great pine tree, in 
others by climbing the cane, Phragmites communis, the alternate leaves of which 
afforded steps as of a ladder, and in still others it is said to have been a rush, 
