[12] Journ. Amer. Folk-Lore, Vol. VIII, No. XXXI. The conical prolongation of the head is also found in many figurines and images and while the similarity of symbolism would lead to the belief that the two supernaturals are identical, the presence of two similar images on an altar indicates that they are distinct. [13] In other secret rites, not considered in this article, the first method is employed as in Powamu. Personifications in public dances are ordinarily masked, and as a rule Katcinas doff their masks when they dance in kivas. In certain instances, however, the mask is worn in kiva ceremonials. [14] I regard them as complicated symbols, not intrinsically objects of worship. [15] In the public dance she is represented by a girl, but there is a beautiful instance in this ceremony where the third method is substituted for the first in the public dance. For some reason unknown to me, in the 1891 exhibit at Walpi no girl performed this part, but her place was taken by a participant in the dance who bore in her hands a flat board with a picture of the Germ Maid (see Mamzrauti, Amer. Anthrop., Vol. V, No. 3, 1892, Pl. IV, figs. 9, 10). The picture, not the bearer, represented the Germ Maid. It is a remarkable confirmation of my theory that Mamzraumana is the same personation as Calakomana; that this picture is identical in symbolism with pictures of the latter, and was so called by the priests. Comparing the picture Mamzraumana on the Mamzrau altar and of the same on this tablet we see differences in old and new Hopi art. The picture publicly exhibited conforms to modern conception of her symbolism, as shown in dolls, etc.; that on the altar, which the uninitiated can not see, is the older form, before innovations and modifications. [16] Amer. Anthrop., Vol. V, No. 3, 1892. [17] Journ. Amer. Ethnol. and Archæol., Vol. IV. [18] Journ. Amer. Ethnol. and Archæol., Vol. II; Journ. Amer. Folk-Lore, Vol. VIII, No. XXXI; Vol. IX, No. XXV. [19] Journ. Amer. Folk-Lore, Vol. VI, No. XXIII. [20] As maize is the most important food of the Pueblo Indians there is a tendency to make this name more specific, “Corn Maid.” This appears to be the name of the doll Calakomana, “Corn Maid.” [21] The range of variation of the dolls of the Calakomana may be seen by consultation of my memoir on Tusayan Dolls (Int. Archiv für Ethnog., Band VII, pp. 45-74, 1894). One of the strangest of these represents two Germ Maids, one above the other, surmounted by a male figurine, Hehea Katcina, which has lightning emblems on the cheeks and phallic symbols on the body.