There is both a similarity and a difference between this work and those of Wisconsin. The fact that it occurs isolated, the other effigies in Ohio being many miles away, shows that some special purpose must have been subserved by it. There the great numbers gave us a hint as to their purpose. In this case, however, nearly all observers conclude that it was a religious work. Mr. MacLean, after describing these three figures, propounds this query: “Does the frog represent the creative, the egg the passive, and the serpent the destructive power of nature?” Not a few writers, though not acquainted with the presence of the frog-shaped figure, have been struck with the combination of the egg and the serpent, that plays such an important part in the mythology of the Old World. We are told that the serpent, separate or in combination with the circle, egg, or globe, has been a predominant symbol among many primitive nations. “It prevailed in Egypt, Greece, and Assyria, and entered widely into the superstitions of the Celts, the Hindoos, and the Chinese.” “Wherever native religions have had their scope, this symbol is sure to appear.”54 Even the Indians have made use of this symbol. On Big Medicine Butte, in Dakota Territory, near Pierre, is a train of stones arranged in the form of a serpent, which is probably the work of the Sioux Indians. Around about on the hill is the burying-ground of their chiefs. This was to them sacred ground, and no whites were allowed near. The stones are about the size of a man’s head, and are laid in two rows, from one to six feet apart. The length in all is three hundred and fifty feet, and at the tail, stones, to represent rattles, are rudely carved. The eyes are formed by two big red bowlders. No grass was allowed to grow between the two rows of stone.55