According to the Hidatsa, the wearer of the accompanying mark, Figure 103, would have figured in four encounters; in the two lateral ones, each, he was the second to strike the fallen enemy, and in the upper and lower spaces it would signify that he was the third person upon two occasions. The mark of a black hand, sometimes made by the impress of an actually blackened palm, or drawn natural size or less, was found upon articles of Ojibwa manufacture in the possession of Hidatsa and Arikara Indians at Fort Berthold, Dakota, in 1881. These Indians say it is an old custom, and signifies that the person authorized to wear the mark has killed an enemy. The articles upon which the designs occurred came from Red Lake Reservation, Minnesota, the Indians of the latter locality frequently going west to Fort Berthold to trade bead and other work for horses. Further signs of particular achievements are given in Figures 174, 175, 176, 177, and 179, and others may be noticed frequently in the Dakota Winter Counts. RELIGIOUS. Under this head pictographs already known may be divided into those relating to-- 1. Mythic personages. 2. Shamanism. 3. Dances and ceremonies. 4. Mortuary practices. 5. Charms and fetiches. MYTHIC PERSONAGES. Reference may be made to the considerable number of pictographs of this character in Schoolcraft, more particularly in his first volume; also to the Walum-Olum or Bark-Record of the Lenni-Lenape, which was published in Beach’s “Indian Miscellany,” Albany, 1877; and since in The Lenâpé and their Legends: By Dr. D. G. Brinton. Several examples are also to be found in other parts of the present paper. Some forms of the Thunder-Bird are here presented, as follows: [Illustration: FIG. 104.--Thunder-Bird. Dakota.] [Illustration: FIG. 105.--Thunder-bird. Dakota.] Figures 104 and 105 are forms of the thunder-bird found in 1883 among the Dakotas near Fort Snelling, drawn and interpreted by themselves. They are both winged and have waving lines extending from the mouth downward, signifying lightning. It is noticeable that Figure 105 placed vertically, then appearing roughly as an upright human figure, is almost identically the same as some of the Ojibwa meda or spirit figures represented in Schoolcraft, and also on a bark Ojibwa record in the possession of the writer. Figure 106 is another and more cursive form of the thunder-bird obtained at the same place and time as those immediately preceding. It is wingless, and, with changed position or point of view, would suggest a headless human figure. [Illustration: FIG. 106.--Thunder-Bird. Wingless. Dakota.]