They pray to the sun, earth, moon, lakes, rivers, trees, plants, snakes, and all kinds of animals and vegetables--many of them say, to everything, for they pray to their guns and arrows--to any object, artificial as well as natural, for they suppose that every object, artificial as well as natural, has a spirit which may hurt or help, and so is a proper object of worship. Lynd says: The essentially physical cast of the Indian mind (if I may be allowed the expression) requires some outward and tangible representation of things spiritual before he can comprehend them. The god must be present, by image or in person, ere he can offer up his devotions. * * * Similar to this “belief in a spiritual essence” is the general Dakota belief that each class of animals or objects of a like kind possesses a peculiar guardian divinity, which is the mother archetype. * * * Sexuality is a prominent feature in the religion of the Dakotas. Of every species of divinity, with the exception of the Wakantanka, there is a plurality, part male and part female. Even the spirits, which are supposed to dwell in the earth, twigs, and other inanimate substances, are invested with distinctions of sex.[95] § 98. Pond asserts that “evidence is wanting to show that these people divide their Taku-wakan into classes of good and evil. They are all simply wakan.”[96] PRINCIPAL DAKOTA GODS. The gods of the Dakotas are of course innumerable; but of the superior gods these are the chief: The Unkteḣi, or god of the water; the Wakinyan, or thunder god; the Takuśkanśkan, or moving god; the Tunkan, Inyan, or stone god; the Heyoka god; the Sun; the Moon; the Armor god; the Spirit of the Medicine Sack; and the Wakantanka, who is probably an intrusive deity.[97] MISS FLETCHER ON INDIAN RELIGION. § 99. The following remarks are those of a later writer, Miss Fletcher: