The outward form of the two rites is very similar. In both a religious ceremony is enacted. In the development of this ceremony a system, in which a priesthood forms a prominent part, is developed in both instances. The element of mystery runs through both procedures and, as Steven D. Peet[35] has stated, the nature worship ceremony of the North American Indians bears a remarkable resemblance to the mysteries of the Eleusis and of the Bacchanalia. In both the nature rites and the phallic rites, a sacred ceremonial object develops, and about this object a very elaborate symbolism evolves. Just as in the most primitive form of sex worship we saw that the deity consisted of a rude representation of the generative organs, so in nature worship we find that the ceremonial object is at first a rude representative of the deified animal or plant. This sacred symbol is eventually conventionalized. We have observed this in sex worship, as explained by Inman, Payne Knight and others. In the same way in nature worship, ceremonial objects are conventionalized. Spencer has shown this in the case of the Australians, the ceremonial objects eventually coming to bear a remote resemblance only to the original animal or plant representation. A. L. Kroeber[36] has observed the same development in the Arapaho Indians. The buffalo symbol for example, (a very important one in this tribe since the buffalo is the chief food) has become highly conventionalized, and is finally represented by a formal rectangular design. This design now means the earth, and it is also used as a life symbol. Again, just as we saw how in sex worship the religious symbol came to be expressed throughout decorative art, and in fact eventually became a leading motive, so it has been shown that in the nature worship of the Indians this same evolution takes place. A. L. Kroeber and Clark Wissler, among others, have shown that the decorative art on the moccasins, leggings, tents, food bags, etc., of the Indians, all representing a highly conventionalized symbol, expresses religious motives throughout. This symbolism can be interpreted only by an understanding of religious motives. The analogy of this symbolic development to that associated with sex worship is at once apparent. Finally, just as in sex worship the motive came to dominate most of the practices and usages of civil life, so it can be shown that in tribes practicing nature worship, the religious motive has a very powerful influence. The performance of rites to increase the food supply are among the most important of primitive man's duties. Any man who enters into these rites listlessly is not respected, and the leaders of the rite are the head men of the tribe. In Australia, one of the main functions of each Totem group is to increase the supply of its own Totem animal or plant by magic ceremony.